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" For the question of abortion, perhaps the most significant passage of all is found in the specific laws God gave Moses for the people of Israel during the time of the Mosaic covenant. One particular law spoke of the penalties to be imposed in case the life or health of a pregnant woman or her preborn child was endangered or harmed: 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, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe (Exod. 21:22–25).1 This law concerns a situation when men are fighting and one of them accidentally hits a pregnant woman. Neither one of them intended to do this, but as they fought they were not careful enough to avoid hitting her. If that happens, there are two possibilities: 1. If this causes a premature birth but there is no harm to the pregnant woman or her preborn child, there is still a penalty: “The one who hit her shall surely be fined” (v. 22). The penalty was for carelessly endangering the life or health of the pregnant woman and her child. We have similar laws in modern society, such as when a person is fined for drunken driving, even though he has hit no one with his car. He recklessly endangered human life and health, and he deserved a fine or other penalty. 2. But “if there is harm” to either the pregnant woman or her child, then the penalties are quite severe: “Life for life, eye for eye, tooth for tooth …” (vv. 23–24). This means that both the mother and the preborn child are given equal legal protection. The penalty for harming the preborn child is just as great as for harming the mother. Both are treated as persons, and both deserve the full protection of the law.2 "
― Wayne Grudem , Politics - According to the Bible: A Comprehensive Resource for Understanding Modern Political Issues in Light of Scripture
90
" The procedure followed in this egalitarian claim troubles me more than most of the other claims that I consider in this book. When no explanations or disclaimers are made alerting readers to the uniform lack of support from scholarly specialists for such an interpretation, this wild speculation (or so it seems to me, after reading these other articles) is taken as truth by unsuspecting readers. Cindy Jacobs, for example, simply trusts Kroeger’s interpretation of this fresco as truthful, and counts it as evidence for women’s participation in high positions of governing authority in the early church.6 Thousands of readers of Jacobs’s book will also take it as true, thinking that since it has a footnote to a journal on church history, there must be scholarly support for the idea. And so something that is a figment of Catherine Kroeger’s imagination, something that no scholar in the field has ever advocated, is widely accepted as fact. The requirements of truthfulness should hold us to higher standards than this. Kroeger’s article therefore uses apparently untruthful claims based on obscure material outside the Bible in order to turn people away from being obedient to the Bible in what it says about restricting the office of pastor and elder to men. And turning people away from obeying the Bible is another step on the path toward liberalism. "
― Wayne Grudem , Evangelical Feminism: A New Path to Liberalism?
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" This law is even more significant when we put it in the context of other laws in the Mosaic covenant. In other cases in the Mosaic law where someone accidentally caused the death of another person, there was no requirement to give “life for life,” no capital punishment. Rather, the person who accidentally caused someone else’s death was required to flee to one of the “cities of refuge” until the death of the high priest (see Num. 35:9–15, 22–29). This was a kind of “house arrest,” although the person had to stay within a city rather than within a house for a limited period of time. It was a far lesser punishment than “life for life.” This means that God established for Israel a law code that placed a higher value on protecting the life of a pregnant woman and her preborn child than the life of anyone else in Israelite society. Far from treating the death of a preborn child as less significant than the death of others in society, this law treats the death of a preborn child or its mother as more significant and worthy of more severe punishment. And the law does not place any restriction on the number of months the woman was pregnant. Presumably it would apply from a very early stage in pregnancy, whenever it could be known that a miscarriage had occurred and her child or children had died as a result. Moreover, this law applies to a case of accidental killing of a preborn child. But if accidental killing of a preborn child is so serious in God’s eyes, then surely intentional killing of a preborn child must be an even worse crime. The conclusion from all of these verses is that the Bible teaches that we should think of the preborn child as a person from the moment of conception, and we should give to the preborn child legal protection at least equal to that of others in the society. Additional note: It is likely that many people reading this evidence from the Bible, perhaps for the first time, will already have had an abortion. Others reading this will have encouraged someone else to have an abortion. I cannot minimize or deny the moral wrong involved in this action, but I can point to the repeated offer of the Bible that God will give forgiveness of sins to those who repent of their sin and trust in Jesus Christ for forgiveness: “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). Although such sin, like all other sin, deserves God’s wrath, Jesus Christ took that wrath on himself as a substitute for all who would believe in him: “He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed” (1 Peter 2:24). b. Scientific "
― Wayne Grudem , Politics - According to the Bible: A Comprehensive Resource for Understanding Modern Political Issues in Light of Scripture