We confess Christ in many ways. Today, I want to show us that, in our (South African) culture, one very important way of confessing Christ is by condemning abortion.
Over the years, I have often come across the following quote, normally attributed to by Martin Luther, the great sixteenth century German Reformer. In fact, it appears that the actual source of the quote is a nineteenth-century novel,1 in which one of the characters makes an insightful, challenging and very needful statement:
If I profess with the loudest voice and clearest exposition of the truth of God except precisely that little point which the world and the devil are at the moment attacking, I am not confessing Christ, however boldly I may be professing Christ. Where the battle rages, there the loyalty of the soldier is proved, and to be steady on all the battlefield besides is mere flight and disgrace if he flinches at that point.2, 321.]
In other words, if our confession of Christ is merely at a popular level—at a level at which it costs us nothing—then it is doubtful that we are truly and faithfully confessing Christ. As Michael Spielman notes, “If we are only willing to raise our voice in support of those issues celebrated by the popular culture around us, then it’s fair to ask whether our devotion is to Christ at all.”3 That is, preaching to the choir is easy; preaching Christ to a hostile world is not.
There are a great many social ills that anyone in their right mind would oppose. Human trafficking, for example, is an evil that is widely condemned, and it is easy to stand with the condemners and cry against this practice. It becomes less comfortable when we actually are forced to oppose a hostile world with the gospel of Christ.
This world-confronting approach to confession of Christ was a major motivation behind the heroic efforts of Dietrich Bonheoffer as well as many others in the so-called Confessing Church in Hitler’s Germany. These faithful believers took a public stand against the Holocaust and the murderous ways of Hitler’s Third Reich precisely because they were committed to confessing Jesus Christ as Lord and Saviour.
The words and counsel above, generally attributed to Luther, have more recently been quoted by David Platt in a message dealing with the scourge of abortion in the USA. This same message needs to be heeded by the church in South Africa as increasingly the sanctity of life is marginalised, if not outright denied. In a culture that seems to be more passionate about saving the rhino than saving unborn human beings, the church must confess Christ by condemning abortion. Indeed, “where the battle rages, there the loyalty of the soldier is proved.” And today once place the battle is raging is in the womb.
My goal in this study is to help us to be more faithful to confess Christ; specifically, to confess Christ by condemning abortion. This, of course, is not the only way to do so, but in our day abortion is “precisely that little point at which the world and the devil are attacking.” It is not the only point of attack, but is a significant point.
The Principle Revealed
The principle of confessing Christ by condemning abortion is legitimate. Previously, we spent some time looking at the matter of holding firm to our confession (Hebrews 4:14). The writer has identified the content of that confession in 3:1: the person and work of the Lord Jesus Christ, God’s perfect and ultimate “Apostle and High Priest” (3:1).
We were reminded that, to the degree that we continue to confess Christ as our High Priest—the Apostle of God who has returned to God, having gone through the heavens—we will enjoy the rest He offers. We therefore must resolve to confess Christ regardless of the difficulties, regardless of the consequences.
You are no doubt aware that the original readers of this epistle needed such resolve, because to confess Christ was costing them their relationships (including their family), their income and their way of life. For many, physical persecution was being threatened and would become a painful reality soon enough. But this cost to confess Christ was precisely the reason for the writer’s numerous exhortations that his readers resolve to continue to confess Christ.
But what did this confession consist of? As noted, it consisted of the person and work of Jesus Christ. And the first four chapters reveal that we are to see Jesus in His threefold office as Prophet, as Priest and as King. The writer expects his readers to make such a countercultural confession. The same is expected of believers today.
Though the particulars of our circumstances may be different, the principle nevertheless remains the same: If Jesus Christ is truly our Lord and Saviour then we must be resolved to confess Him, regardless of the consequences. Confessing Christ in the midst of huge social upheaval is a duty of the Christian (see Hebrews 12). We truly are confessing when we do so where the battle is raging. And, as noted, in our culture that battle rages in many places—including in the womb.
Each year, South African Christians recognise Sanctity of Life Sunday on the last Sunday of January. We commemorate the over a million babies that have been murdered since 1 February 1997, when abortion on demand, under the presidency of Nelson Mandela, was enshrined as a legal right. The Termination of Pregnancy Act gave abortion on demand legal protection. On that horrific day, mothers—and fathers—were given legal protection to kill their unborn babies.
Among other consequences, this law created an immoral irony. Consider that, from that day forward, the following scenario became possible.
If a woman was driving to an abortion clinic to terminate her unborn baby and a drunk driver struck her car, causing the death of the child, the drunk could be charged with vehicular homicide. If, however, the mother and baby escaped alive, the mother could keep her appointment and pay someone to have her baby killed—with legal protection. Crazy! Shameful! Evil! Such a law dishonours Jesus Christ. It is a denial of Christ as Lord of all. It is a denial that Jesus Christ is the Lord of everyone. As I intend to show you, to support abortion on demand is a denial of Jesus Christ as Prophet, Priest and King. This is why I maintain that one way that we confess Christ, particularly in the world today, is by condemning abortion.
When we do so we honour His prophetic word, uphold His royal law and appropriate His priestly ministry. Before applying this, I want to make an important observation to undergird what I am saying: to confess Christ is to confess His worldview.
If we confess with our mouth the Lord Jesus then we also confess His worldview, His value system. Jesus loves little children (see Matthew 21:12-17)—and that includes unborn ones. Jesus does not discriminate based on size. He does not discriminate based on physical health or viability, or the degree of one’s ability to live independently of others. In fact, He seems to especially love the dependant (see Hebrews 4:16). Jesus does not discriminate when it comes to a person’s environment with reference to the sanctity of their life. For instance, if they are living in a frail care, they are not deemed any less valuable than the athlete who is in tip top shape playing before 30,000 fans. And when we apply this to abortion, we realise that whether a baby’s environment is its mother’s womb or a cot at home, that child’s life is valued by Jesus—and ought to be by us.
Finally, Jesus does not judge the value of a life as to whether one’s level of development is the same as another. In other words, Jesus does not value the life of a well-developed young adult more than the underdeveloped and deformed infant, who may never develop beyond the mind of a two-year-old. Neither does He devalue the life of a baby who may never develop to the point where he or she can live once born. Yes, Jesus loves the unborn, for He has given them life. He has bestowed upon them the sanctity of life. Therefore, to support the murder of such human beings—whether they were conceived twelve hours ago, or twenty or 39 weeks ago, is reprehensible. Yes, it is tantamount to denying Christ, who is Lord of all—the Lord of both life and of death.
Now, let’s see how this confession of Christ is applied, with particular reference to condemning abortion. Specifically, what is involved in professing Christ as our Lord and Saviour? What does our profession of faith include?
Confession of Jesus Christ as Prophet
As believers, we must honour and proclaim Christ’s prophetic Word. We must bear in mind that Jesus is the ultimate Prophet. According to 1:1-2, God spoke in past times by the prophets, but now speaks by (literally) “a Son.” Our text takes it one step further and calls Jesus “the Son of God.” He is a Prophet (since God speaks by Him), but He is more than simply a Prophet. He is the Prophet; He is the Son by whom God now speaks. His Word is authoritative. His Word is the basis of all judgement. His Word warns in order to deliver. We are called to declare this prophetic Word (see 2 Corinthians 5:18-21).
When it comes to abortion, we must speak on Christ’s behalf. We need to condemn it with no ambiguity and without apology. We are to honour His authoritative Word. As Os Guinness wrote,
If ever a generation needed a prophetic word, it is ours. Words, words, words—we are assaulted from every side by words, but we are starved for a word from God. Blaring, blasting, hectoring, seducing words come at us from all sides today—on billboards, bumper stickers, newspapers, television, and junk mail. But few modern words are decisive; they do not make things happen. Most are only accessories to images and accomplices to sales. And almost none—including sermons—bear any trace of a transcendent source or the sign of a wind from heaven. Prophets tear through social complacency and moral rottenness like bolts of lightning. But such occurrences are rare today as modern people sleep untroubled beneath a million lightning rods.4
When it comes to the issue of the sanctity of life, we need Christians to speak God’s already revealed prophetic word. This is why I believe that was an important move when BBC made the decision to annually recognise Sanctify of Life Sunday. We have self-consciously become aware of the horrors of abortion, euthanasia and other assaults on the sanctity of life. And we have increasingly come to appreciate that our society—including perhaps much of the church—has been sleeping untroubled beneath a million lighting rods of God’s judgement. The days of passivity are long gone; the day of prophetic pronouncement and action is upon us.
Now, I am well aware of the arguments put forth by many, including such evangelicals as Philip Yancey and anti-evangelicals like Rob Bell, that Jesus did not directly address social issues like abortion and homosexuality. But it does not take a great theologian to see that Jesus did make it clear that He is opposed to murder. As has been well said, “Scripture doesn’t provide a specific prohibition against killing kindergartners. We know it’s wrong because it falls under the much broader banner of the sixth commandment: you shall not murder.”5
If Jesus is against murder, then He is against abortion. Spielman makes the simple observation that “perhaps the chief reason that abortion isn’t explicitly addressed in the Bible is because its wickedness should be so abundantly apparent to all. Leon Kass calls it the ‘wisdom of repugnance.’”5 That is, some things are so viscerally disgusting that we don’t need an argument to be persuaded.
Fear of Alienation?
I am also well aware of the arguments put forth by men like Yancey, Bell, McLaren, etc. that the church is alienating its surrounding culture by harping on such social issues. Some evangelicals put forth the argument that like Jesus, we are to “love” those who support abortion and to “love” the homosexual rather than “alienating” him by decrying his sinful choices. But this is simply a non sequitur. Literally, the objection just does not follow. We are to do both.
Pope Francis has recently made the same point. He said that for too long the Roman Catholic Church has become preoccupied with such social issues as abortion and homosexuality (including gay marriage) and that it is time for the Church to get back to proclaiming the gospel. In his defence, and contrary to the men I have mentioned, it must be pointed out that he was not suggesting an either/or choice but was rather appealing for both. Though we would disagree with his version of the gospel, nevertheless we can appreciate his point. As someone has said, we should not combat an unhealthy indifference by an unhealthy obsession. I get that.
But if, when addressing those guilty of homosexuality and abortion, we do not point out their sin, they will not see their need for forgiveness. They must beware of the cancer of sin so that they can know the cure by the Saviour. And when it comes to abortion, as important as forgiveness is, we must also keep before us that lives are at stake. We need to speak up for the defenceless. As Mother Teresa asked, “How can we speak out against violence when we are the most brutal with the most defenceless?”
In my opinion, such “concerns” are little more than red herrings. They detour us from facing a really ugly situation. Fundamentally, I believe that what drives much of this reticence is nothing but the fear of man. There is a cringe factor associated with appearing “unsympathetic” or “unsophisticated.” I fear that the latter is our biggest concern. Once again, let me quote Spielman, who notes that such reticence is wrongheaded: “We have a church that doesn’t care much about abortion, a world that thinks all the church cares about is abortion, and Christians that are starting to believe it—almost apologizing for a fervour we simply don’t have.”5
In other words, we are not sufficiently prophetic.
Jesus, the Fearless but Winsome Prophet
All too often, Jesus is presented as a happy-go-lucky, fun guy to be around, who never got churned up as He sat with publicans and sinners. I seriously doubt that. In fact, when Jesus asked the disciples whom people assumed He was, they replied that opinion was divided between John the Baptist, Elijah, Jeremiah or one of the prophets (Matthew 16:13-15). These people were not popular!
Some thought that He was Elijah. Think about that for a moment. I doubt that Elijah was invited to many parties! He dressed weird and often where he ministered people died. Jesus was loved by the “low” because He was honest with them. He condemned their sin in such a way that they saw that they could be redeemed. And this led to their confession of Christ. When the woman was caught in adultery in John 8, Jesus confirmed her sin when he said, “Go and sin no more” (John 8:1-12). It was a prophetic word, and one that gave her hope of forgiveness.
I am obviously not suggesting that we heartlessly or self-righteously condemn those who have had an abortion, or who are considering having one, or who have performed one. No, I am saying that we are to love the unborn and fellow sinners enough, because we love Jesus enough, to condemn the evils of abortion. Such a confession is faithful. Such a confession is biblically prophetic.
Confession of Jesus Christ as King
Jesus is not only our Prophet; He is also our King, who “has passed through the heavens” and is at God’s right hand. As He claimed Himself, “All authority has been given to me in heaven and on earth” (Matthew 28:18). As His people, we are called to uphold and honour His royal law (Matthew 28:19-20).
We must confess Christ as King of kings and Lord of lords. He makes the rules and His rules are to be honoured and upheld. The pro-abortion laws of the land contradict the King’s laws for the land. We need to speak to this trespass.
Unfortunately, when it comes to this, we face a challenge. The challenge is particularly pandemic for the church in Western-influenced lands; namely, the problem of “individual pietism.” That is, there is the temptation to make Christianity all about “Jesus and me.” The deleterious effect has been a loss of social consciousness as the church has lost its saltiness in a decaying world. In other words, we have not confessed Jesus as King (see Matthew 5:13-20).
It would seem that many have bought into the lie that “religion” should remain in the private sphere and should therefore be neatly folded up and placed in the closet as one goes out to live in the “real world.” When you return you can take it out, unfold it, put it on like a warm and fuzzy favourite jersey to enjoy it in the privacy of your home. On Sunday you can enjoy it in the privacy of another building with a larger group who are likeminded. And so, during the week it is “Jesus and me” and on Sundays it is “Jesus and us.”
It should be made clear that, in most cases, no doubt those who subscribe to such a worldview are true believers who do love the Lord and who seek to worship, serve and live for Him. They do desire that the gospel will make a difference concerning how they live. Nevertheless, such Christians rarely take their Christianity and therefore the gospel into the public square. Rather, they have bought into the lie of the dichotomy of the secular and the sacred. The do not take seriously Matthew 28:18 that reveals Jesus as King of all.
They have a privatised Christianity that, in many ways, is not to be anybody else’s business. They often pride themselves in not being “busybodies” in other people’s lives. And millions of babies pay the huge price for such privacy concerns.
Again, we can appreciate their concern to apply the gospel to their personal lives, but such Christians need to be persuaded that true religion practised and developed in private is duty-bound to have public effects. In fact, it could be argued that if it does not, then perhaps one should examine how real their private religion really is.
William Wilberforce understood this principle, and took a public stand against the evils of the slave trade. William Carey did the same as he opposed the Hindu practice of Sati. Beyers Naude opposed apartheid in similar fashion.
No doubt, the Bible teaches that the gospel has implications for “Jesus and me.” The gospel is to affect us in our personal lives. In fact, if it fails to do so privately then we will have little impact publically. What I am saying is that Christianity is “both/and,” not “either/or,” when it comes to private and public confession of Christ. “If anyone among you thinks he is religious, and does not bridle his tongue but deceives his own heart, this one’s religion is useless. Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world” (James 1:26-27).
Keeping it External
Of course, there is an equally serious problem on another front. This problem was articulated by nineteenth century British Prime Minister Lord Melbourne who (in)famously declared, “Things have come to a pretty pass when religion is allowed to invade the sphere of private life.”8 In other words, he was disturbed that professed belief might actually affect practical behaviour. In fact, he was a major opponent to Wilberforce’s anti-slavery efforts.
For people like Melbourne, going to church was the culturally expected and thus culturally accepted thing to do, but it was not intended to actually make any difference in one’s life—neither privately nor publically. And so pro-abortion activists protest with objections such as: “Keep your rosaries off of my ovaries,” or, “You don’t like abortion? Then don’t have one!”
What I am trying to say is that the gospel is to make a difference—a profound difference—in our lives. To confess Christ as Lord and Saviour, and to hold firm to this confession, requires holding firm to His revealed will in every area of life. We confess Him in the privacy of our home and family; we confess Him a little more publically within the four walls wherever the church gathers; and we are called to confess Him in the public square as well. Why? Because He is everyone’s Lord! He may not be everyone’s Saviour, but He is everyone’s Lord. He is King of this world and therefore, as Lord, His will is to be obeyed. And killing babies is contrary to His will.
Christians, who confess Christ as King, are duty bound to acknowledge as righteous what He acknowledges as righteous and to acknowledge as evil what He acknowledges as evil. We are to submit to His royal law. We are to promote His royal law. And we are to do so boldly and without apology.
I recently heard a radio talk show host speaking about a horrific crime in which a nine-year-old girl was raped and then set alight. “I am troubled,” said the presenter, “that I feel that the perpetrator should be put to death.” I am troubled that she was troubled. This is further evidence of a loss of a biblical view of the sanctity of life.
But why is it any less horrific that a twenty-week-old baby in the womb is burned to death with chemicals and mutilated by forceps and surgical instruments?
Abortion is evil. Abortion is murder. Abortion is the choice to terminate a life before it lives outside the womb. In fact, in some instances it involves the choice to terminate the life of a baby outside of the womb. Since abortion is murder, and since Jesus is opposed to murder—and since murderers will give account of their murder to Jesus Christ—then the Christian is duty-bound to condemn abortion. And when we do so motivated by the truth that Jesus is Lord and King then we are confessing Christ.
Confession of Jesus Christ as Priest
Verses 14-16 make it clear that Jesus is our great High Priest. There are several applications that arise from the High Priesthood, but two that I want to focus on are intercession and compassion. That is, when we confess Christ as God’s High Priest, we will condemn abortion with compassion with a view to intercession and salvation of sinners.
We are to condemn abortion by the grace of God, having obtained mercy from God. And we want such mercy and grace for others—including those who support abortion. The High Priesthood of Jesus makes this possible. Confess it!
First, mercy is needed for forgiveness. We need mercy for our own sins with reference to abortion. Perhaps you have had an abortion. Perhaps you have encouraged an abortion. Perhaps you have performed or assisted in an abortion. You need to know that Jesus Christ the High Priest will forgive you.
Second, many of us need mercy because we have been silent and have not confessed Christ in this area. We need forgiveness for this sin of omission.
Third, we need mercy from our High Priest because we need to be merciful. Perhaps we have been self-righteous in our condemnation of the evil of abortion. We need forgiveness for this sin. And we also need mercy so that we will be merciful to those who need mercy. We need to confess Christ as Lord, as we have seen, but we also need to follow Christ our Lord and be merciful as He is merciful (see v. 15).
Our Compassionate High Priest
When our condemnation of abortion is the consequence of our confession of faith in Jesus Christ then our condemnation of abortion is tempered with compassion and concern; for the mother, and, in many cases, for the father as well. Rather than speaking with a shrill when confronting those tempted to take the life of their child, we will be gentle though forthright, loving though truthful, and kind though full of conviction. When Christ is our motivation for condemning abortion then the gospel will undergird our approach. We will be winsome rather than obnoxiously and self-righteously irksome. We may in fact be viewed as irksome but we should never legitimately be tagged as self-righteous and unloving.
And so, when we condemn abortion, moved by our desire to confess Christ, we will seek the salvation of the mother tempted to have an abortion. We will seek the spiritual welfare of the mother who has had an abortion. We will seek to be a solution by a willingness to care for the child once it is born. Confessing Christ as the motivation makes a huge difference in the manner in which we go about condemning this evil.
Grace for the Battle
Once we obtain this mercy we then need the grace of God to confess Christ by condemning abortion. We need grace to help in time of need.
The fact of the matter is that to confess Christ as your Lord and Saviour by necessity puts you into a head-on collision with a world system which rejects Him. Yes, this is war. The abortion issue is one of many sanctity of life issues that is at the heart of the spiritual warfare. To confess, admit and acknowledge the sanctity of life is to confess, admit and acknowledge the existence of one who has established such sanctity. It is to confess, admit and acknowledge the presence of transcendence, and therefore it is to confess, admit and acknowledge moral accountability. And by doing so we are immediately confronted with our moral failures and our need for the Saviour. It is precisely here where the spiritual warfare is felt. It is a spiritual battle to confess, admit and acknowledge Jesus as Prophet and Priest and King.
When you confess Christ at that very point where the world and the devil are at that moment attacking, you will require grace. You will require the strength of the Lord to do so. But since that grace is available, we should use every opportunity that God gives to us to confess Christ by condemning abortion.
To condemn abortion constructively is to be our goal. Constructive condemnation is to be our approach. In fact, we might say it better this way: We are to constructively condemn abortion with a view to conversion. And this requires the grace of God.
At the foundation of all murder is a spiritual dynamic. Jesus taught us this when He said that the devil is a murderer from the beginning (John 8:44). Once we grasp this, we will understand the need for God’s grace to confess Christ by condemning abortion. We will grasp the need for the power of God to change hearts and minds.
An Essential Caution
We need to be careful. After all, many condemn abortion while not confessing Christ. There needs to be deliberateness in how we communicate this. That is, confessing Christ by condemning abortion is the correct order. The motivation for the Christian in condemning abortion, as in all spheres, must be God-centred.
I am happy that the RCC is aggressively and organisationally opposed to abortion. They were taking a stand long before evangelicals were doing so. I am also glad that Mormons and Muslims condemn it. The many voices condemning abortion may yield some change in the political and therefore in the legislative landscape. Indeed such co-belligerence in the battle to save lives is a societal blessing. But the Christian, the person who has been born again by the grace of God, understands that saving lives is one thing—a very good thing—but the saving of souls is a transcendently better and greater thing. Our motivation is not only saving the lives of these children but we are also concerned about them and their mothers and fathers being exposed to the gospel of the grace of God. And this outlook will make a profound difference both in our attitude and in our activities surrounding the condemnation of abortion.
Again, confessing Christ—acknowledging His person and work—is the reason that we are to condemn abortion. I understand that even unbelievers should take note of the fact that abortion is murder, and therefore anyone with any sense of decency and basic morality should be opposed to killing babies—regardless of size or environment. Again, in the words of Leon Kass, this is merely the wisdom of repugnance. But my point is that Christians have a far higher motivation to condemn abortion: because Jesus Christ is Lord and He says, “You shall not murder.”
Verse 16 is intended to give us hope in the midst of the battle to faithfully confess the Lord Jesus Christ. It is a verse that should give us hope as we confess Christ by condemning abortion.
Listen to these horrific words by the President of the United States. As he recently commemorated (really, celebrated) the United States Supreme Court Decision on 22 January 1973 giving a mother the right to abort her child on demand, he said, “Today, as we reflect on the 41st anniversary of the Supreme Court decision in Roe v. Wade, we recommit ourselves to the decision’s guiding principle: that every woman should be able to make her own choices about her body and her health,” Of course we need to ask in response, does she have the right to make the choice about the life or death of the human being that she is carrying in her womb? And if so, then why can she not also do so with the baby once outside the womb?
Mr. Obama went on to say,
We reaffirm our steadfast commitment to protecting a woman’s access to safe, affordable health care and her constitutional right to privacy, including the right to reproductive freedom. And we resolve to reduce the number of unintended pregnancies, support maternal and child health, and continue to build safe and healthy communities for all our children. Because this is a country where everyone deserves the same freedom and opportunities to fulfil their dreams.
Significantly, he avoids facts like “the right to decide whether or not another human being should be allowed to live.” In fact, he does not even use the less emotive but equally factual statement, “including the right to abort her child.” Rather he uses the more sanitised “right to reproductive freedom.” This is so blatantly dishonest and so blatantly irrational that it is mind-boggling and gut-wrenching. “This is a country where everyone deserves the same freedom and opportunities to fulfil their dreams”—except, of course, the aborted baby who is hauled away as hospital trash.
Such a statement by a supposedly intelligent man is very disturbing—on several levels. And if we did not have faith in Christ then it could poke a huge hole in our hope. But this is precisely where our confession of Christ gives us hope as we condemn abortion. Because we confess Jesus Christ as our High Priest who has passed through the heavens, we understand that He is enthroned at the right hand of the Father. We understand that He is Lord of all and King of kings, and that He is ruling and reigning. We understand that He is establishing His kingdom and that one day the will of God will be done on earth as it is in heaven. We understand that, since Christ has risen from the dead, we have the assurance that His gospel is the power of God for salvation and therefore we have the hope of a better day. We have the hope that there is grace to help in time of need. We have the hope that we can obtain mercy—and that others can as well. This is one of the glories of Jesus as High Priest.
We have the gospel hope that minds and hearts can be changed, and that people like Barack Obama, who defy God and His Word, can be converted and, by God’s grace, may one day join us in confessing Christ in all spheres of life—including the condemnation of abortion.
As I bring this to a close let me make a couple of vital appeals to your hearts and minds.
First, if you are one who confesses Christ, then be encouraged to continue to do so in all spheres of life; including in the “political” sphere and in the sphere of the public square. There are many ways in which you can do so. If you live in South Africa, contact the Abort97 team to find out how to get involved.
Coupled with this active participation is another important activity: prayer. We who confess the Lord Jesus Christ as High Priest need help in this battle. We need mercy and grace to help us to confess Christ by condemning abortion. Let us pray for His strength and let us pray for His intervention. Let us pray believing the promise of 2 Chronicles 7:14: “If My people who are called by My name will humble themselves, and pray and seek My face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land.”
Finally, and fundamentally, I appeal to you to confess Christ as your Lord and Saviour. It is important to know about the evils of abortion. It is important that you be persuaded that the baby in the womb is a person. It is important that you be persuaded that to terminate this tiny person’s life on demand is murder. But it is vital that you know why this is so.
The reason that abortion on demand is murder is because this tiny person’s life comes from God; and He has created all that exists. He is the one who gives life. He is therefore the one to whom everyone will give account—whether one is pro-abortion or pro-life. Standing up and speaking out for the unborn is right. But it will not earn you any points with God. The only thing that will satisfy God on your behalf is the righteousness of another—the righteousness of Jesus Christ.
Jesus once said that many will stand before Him on Judgement Day and will boast in their works that they did in His name. Yet He will announce to them, “Depart from Me, you who practice lawlessness” (Matthew 7:21-23).
You may be opposed to abortion and may appreciate and argue for the principle of the sanctity of human life. But that is not the criteria by which you will be judged on that final day before the Lord. The Lord will not ask if you are pro-life and if you did works to save the lives of the unborn. No, He will ask whether you are pro-Lord. That is, He will want to know whether you have repented of your sins in response to the death, burial and resurrection of the Lord Jesus Christ, who is Prophet, Priest and King.
Let me put it this way: If your sole concern is the protection of the unborn, then join the Freedom Front. Get political. But if you soul concern is your relationship with God, then come to Jesus Christ and confess Him as your Lord and Saviour.
Once your soul finds rest from its own burden of guilt you will then be in the place where you will find yourself confessing Jesus Christ, in many ways, not the least of which is by condemning abortion.
- Carl Wieland, “Where the battle rages—a case of misattribution,” http://goo.gl/QMQNcz, retrieved 26 January 2014. ↩
- Elizabeth Rundle Charles, The Chronicles of the Schoenberg Cotta Family (New York: Dodd, Mead and Company, 1864 ↩
- Michael Spielman, Love the Least (A Lot) (Amazon Digital Services, n.d.), Kindle edition. ↩
- Os Guinness, ed., Unriddling Our Times: Reflections on the Gathering Cultural Crisis (Grand Rapids: Baker Books, 1999), 9. ↩
- Spielman, Love the Least (A Lot), Kindle edition. ↩
- Spielman, Love the Least (A Lot), Kindle edition. ↩
- Spielman, Love the Least (A Lot), Kindle edition. ↩
- Os Guinness, The Last Christian on Earth: Uncover the Enemy’s Plot to Undermine the Church (Ventura: Regal Books, 2007), 79. ↩