God Can Even Forgive That
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- Опубліковано 10 лют 2025
- Sanctity of Human Life Sunday carries the heavy truth that abortion is the unjustified taking of an innocent human life, so where does that leave someone who has had an abortion or helped someone get one? Is there forgiveness? Is there hope? Join Pastor Phillip in seeing the great depths of God's forgiveness available for ALL sin.
#yuma #yumaaz #forgiveness #sanctityoflife #christianity #bible #church #guilt #shame
The Bible does not take a stance on abortion, and it certainly does not condemn it as murder, and those who want to appeal to the Bible to condemn abortion as murder don't have an exegetical leg to stand on.
Sacred Scripture in its written form (Bible) is only part of the transmission of divine revelation.
I am sorry that you have been deceived by bad teachers, but the exegetical case for abortion being murder according to the Bible is actually exceptionally solid. There are multiple lines of reasoning pointing to this fact. This includes direct punishment according to the lex talionis (law of equal retribution, i.e. eye for eye, tooth for tooth, life for life) for a preborn baby being harmed in Exodus 21:22-25 (which makes clear that if a pregnant mother's babies "come out" [the literal translation of the Hebrew] as a result of being struck, and there is additional harm besides a premature birth, they are protected by the lex talionis, an unnecessary addition if it is about the mother since she already is protected by the lex talionis). It also includes more indirect passages like Judges 13:3-5 where Samson is considered under a Nazarite vow from the moment of conception, something that only makes sense if he is already a human person in God's eyes. There is also Luke 1:39-45 where the baby inside the 1st trimester Mary (and actually, likely newly pregnant) is already recognized as the personal Lord of the end of 2nd/ beginning of 3rd trimester Elizabeth's preborn son, John the Baptist. These are only some of the places that can be used to demonstrate that preborn are human persons and therefore to be protected according to God, and only stated in very brief. There are many Christian ethics books, excellent articles, and videos that explain it in more detail, including multiple sermons on this channel. Also to consider is the historical fact that the Ancient Jews and Christians all they way back as far as we have writings considered abortion to be murder and abhorrent. A strange position at the time compared to all of the cultures around them (which not only practiced abortion, but also infant exposure) that is explained by the teachings of Scripture.
In both of the scenarios presented in Exodus 21:22-25, the fetus dies, and is treated as the father's property who may demand financial compensation from the parties he believes are responsible for the loss of his property. If the father's claim for damages is not settled, the father may take his claim to court, in which case a judge decides the issue. If the pregnant woman suffers material physical injury, talionic justice applies.
@@HonkyTonkGirls There is no indication in that passage that the fetus dies. The word for what happens to the children is a basic form of יצא, which is the word for "to come forth". Unfortunately, some older translations (and a few newer ones following their lead) translate the word "miscarry" here, possibly because of a change in what miscarry means, but that is not the best translation into current English. The is a Hebrew word for what we think of miscarriage now, a stillbirth, exists in Exodus 23:26 (a mere two chapters later) and is from the verb שׁכל, not even close in its root. The word יצא is used of live births in Gen 25:25-26 (2x), and Gen 38:29-30 (2x). Nowhere is it used specifically to describe a stillbirth in the Torah (it is a very common verb, so I have not checked every use beyond that).
However, Exodus is careful to not use the word for "to be born" because the law is specifically allowing for either a live or still birth. That is the point of the law, to cover general cases. Likewise, the clearest application of the lex talionis is to either the child(ren) or the mother as, "but there is no harm", and "if there is harm", is given in the most general way possible (no "to her" to qualify). The interpretation that is not demanded exegetically is the one that you gave, which adds a ton to what the text says based on the assumption that "the children come out" means they necessarily died when that is not normally what that phrase means in Biblical Hebrew. They could be premature but alive and otherwise unharmed, in which case there is a fine imposed. But if there is further harm (either to the mother or children), the lex talionis is applied. That is the most straightforward reading of the actual text in its context and original language.
The Voice? Dude, are you serious? There is no way the Hebrew words "מִן־הַבָּ֑טֶן" in Judges 3:15 could be reasonably translated by a competent Hebrew scholar to mean "from the moment of conception." You're embarrassing yourself.