Header

Jesus is Pro-Life!

The Gospel (or good news) of Jesus Christ has always been a message of life, not only in the joyful anticipation of eternal life, but in the fullness of life that we experience in Christ right now. Jesus explained, “The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.” (John 10:10 NIV) And later in John’s Gospel Jesus declared, “I am the resurrection and the life. The one who believes in me will live, even though they die; and whoever lives by believing in me will never die.” (John 11:25-26 NIV)

We must remember that death (both physical and eternal) entered the world as a result of sin (Romans 5:12). Satan, the deceiver, confused and misled Adam and Eve. Jesus describes the character of the evil one in John 8:44, “The devil…was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies.” And the apostle Paul explains that apart from Christ, people are in the clutches of the evil one, that Satan is doing his work in them and that they have been “trapped” by him, “who has taken them captive to do his will.” (Ephesians 2:1-2 and 2 Timothy 2:26)

With the above in mind, it should come as no surprise to us that, “Since the dawning of time, men have contrived ingenious diversions to satisfy their fallen passions. And child-killing has always been chief among them.”  Historian George Grant goes on to explain, “Virtually every culture in antiquity was stained with the blood of innocent children.”  And he cites the dark practices of the ancient Romans, Greeks, Persians, Chinese, Hindus, Arabs, Canaanites, Polynesians, Japanese and Egyptians. (George Grant, Third Time Around (Brentwood, TN: Wolgemuth & Hyatt, Publishers, Inc., 1991), pp. 11-12.)

Child-killing was Satan’s strategy for destroying God’s people in Egypt and prevent God’s servant Moses from growing up and leading Israel out of Egypt and into the Promised Land (Exodus 1:15-22). Throughout Israel’s tainted history from Moses to Jesus, Israel resorted to child-killing in following the perverted and detestable practices of pagan worship (Jeremiah 32:35). In Ezekiel 16:20-21, the Lord laments over Israel, “‘And you took your sons and daughters whom you bore to me and sacrificed them as food to the idols. Was your prostitution not enough?  You slaughtered my children and sacrificed them to the idols.’”

Of course, the evil one also attempted to destroy the Messiah, Jesus Christ, by moving King Herod to jealousy and murdering all the baby boys two years and younger in Bethlehem after Jesus was born (Matthew 2:16). Jesus Christ came, willfully endured the cross, was buried and rose victoriously from the dead, so that by grace through faith in Him we come to life in Him. Immediately, Christ’s followers cherished life—not merely in the sense of “souls to be saved,” but also in the sense of human life right now. Jesus’ parable of the Good Samaritan serves as a prime example of this sanctity of human life.

The Didache is one of the earliest documents we possess from the first generation of Christ-followers. It was written and published about the same time as Revelation—before the close of the first century. Regarding the Didache John Ensor explains, “Among its many instructions is a call to cherish and defend innocent human life: ‘There are two different ways: the way of life and the way of death, and the difference between these two ways is great. Therefore, do not murder a child by abortion or kill a newborn infant.’” (John Ensor, Answering the Call (Colorado Springs: Focus on the Family, 2003), pp. 93-94.)

In teaching His disciples about love Jesus said, “Greater love has no one than this: to lay down one’s life for one’s friends.” (John 15:13 NIV) If forfeiting one’s life to save the life of another is the greatest expression of love, then surely the taking of innocent life must represent the greatest evil. With the above backdrop, George Grant argues, “The pro-life movement and the Christian faith are synonymous. Where there is one, there will be the other—for one cannot be had without the other.” (Grant, p. 15.)

©2012 Rob Fischer