Doctrine of Human Life

August 3, 2010

The Origin of Human Life

How DID HUMAN LIFE BEGIN? How did the human race originate? The
question has kindled debate for centuries in the quest to solve the mystery.
Many scientists have promoted the hypothesis that life most likely started from
molecules that formed DNA-like material which evolved into mankind. Some
believe chemical elements spontaneously combined to produce a spark of life.
Could life occur from a set of random circumstances where the mathematical
probability of happening is actually nil? And with such uncertainty emanating
from the scientific hierarchy of our society, what should you believe?
The complexity and harmony of nature, the incredible precision and
sophistication of the human mind and body demand a Creator and Designer.
Design and order reveal a first cause for life, an Intelligence and Will behind the
phenomenal process of the creation of all forms of biological life.

Because that which is known about God is evident within them; for God
made it evident to them. For since the creation of the world His invisible
attributes, His eternal power and Divine nature, have been clearly seen, being
understood through what has been made, so that they (And or we) are without
excuse. (Rom 1:20)

The magnificence of creation clearly points to the unlimited power and
awesome attributes of God as the Designer.
The Bible unequivocally states that God is the One who created not only
“the heavens and the earth” (Gen 1:1) but all life on earth.
(Gen 1:11-12; Gen 1:20-31; Acts 17:24-30) Human life is the wonderment of
God’s creation.

Then God said, “Let Us make man in Our image according to Our likeness;
and let them rule over the fish of the sea and over the birds of the sky and over
the cattle and over all the earth, and over every creeping thing that creeps on
the earth.” (Gen 1:26)

But controversy stirs around God’s creation. God created the first man and
woman, perfectly formed, without physical flaw or sin, placed them in ideal
environment, and commanded them to “be fruitful and multiply.” (Gen 1:27-28)
Mankind was mandated to reproduce himself. How was human life to be
reproduced? Did God provide the initial spark of life and then entrust the
continuation of that life to mankind? Or, does God still breathe the “breath of
life” (Gen 2:7) into every human being? If so, when does human life begin?
Orthodox Christian theology offers two schools of thought explaining the
creation of human life subsequent to the original creation of Adam and the
woman: Traducianism and Creationism. Traducianism holds that the soul, the
immaterial part of mankind, as well as the human body originate mediately by
propagation, Creationism maintains that a new human soul is created by God
immediately at conception, during pregnancy, or at the birth of every individual.
Both schools have precedence and support throughout Church history. But
which position more closely reflects the Biblical explanation of the origin of
human life?


Genesis 1—2 contain four Hebrew verbs that depict God’s activity of
creating the original human life.

1. Barah means “to create,” to make something “from nothing,” ex nihilo in
Latin. Barah is found in three verses of Genesis 1. Each usage reflects an
essential creative act by God who generated inorganic matter from no
previously existing material (Gen 1:1) and provided life to animals (Gen 1:21)
and humans (Gen 1:27) where no life formerly existed.

And God created [Barah] man in His own image, in the image of God He
created [Barah] him; male and female He created [Barah] them. (Gen 1:27)

2. Although Adam’s human life was created from nothing, his body was
yatsar, “formed” from dust, an already existing material. This second verb,
found in, (Gen 2:7) refers to the Divine formation of the male body as a
biologically living organism.

Then the Lord God formed [Yatsar] man of dust from the ground.
[Biological life] (Gen 2:7)

Biological life exists in all cells of the body and provides the functions
necessary to sustain living material. Biological life is material and does not
include a human soul, which is immaterial. Therefore, biological life by itself is
not human life. By comparison barah describes the life of humanity as a
complete and unique creation which never before existed, “created… In the
image of God.”

3. Asah, used in, (Gen 1:26) means to “make” or manufacture something
after a pattern.

Then God said, “Let Us make [Asah] man in Our image according to Our
likeness…” (Gen 1:26)

The pattern God followed in making man was Himself, “in Our image,” be
tselem, and “likeness.” What is this image? In Hebrew usage today image
refers to a Spiritual rather than a bodily facsimile. The meaning of the ancient
text of verse 26 is similar if not identical to modern usage. Be tselem conveys
not a physical, visible structure but a “shadow image.” Mankind is not created
as a duplication of God, a blasphemous thought, but in His shadow image.
Shadow image describes something invisible but real. A three part being, body,
soul and spirit God has bestowed on human beings an immaterial, invisible
essence. We are endowed with certain rational, moral, and relational
capacities, which God empowers with the spark of life. As the image of God,
human beings are the only creatures who uniquely reflect God. God the Father
is the soul; God the Son is the body; and God the Holy Spirit is the spirit. God
has essence which is real but invisible. As the shadow image of God our
essence is also real but invisible. And, like God, that essence can be defined
only by its characteristics. These characteristics include self-consciousness,
mentality, volition, conscience, and emotion. From a Theological viewpoint the
soul is the real person, existing within a biologically living body. The human soul
is perfect in its creation, but now linked to the sin nature, it functions
imperfectly. Although this invisible essence is inferior to God’s perfect essence,
the soul is the element that establishes man’s superiority over creatures. Every
individual has an identical essence of soul, but each person has a different
personality reflecting the combination of the facets in the soul. Let me explain. If
emotion supersedes and overshadows mentality and conscience, an unstable,
maladjusted personality can emerge. If mentality and conscience balance,
guide, and direct the emotional life, a stable and well-adjusted personality can
develop. Heredity and environment also influence the various aspects of
personality, but volition ultimately determines the priority of the facets of the
Asah in, (Gen 1:26) refers to the particular creation of soul life in human
beings. Since “make,” asah, and “create,” barah, are both connected with the
phrase “in Our image [Image of God]” The human soul was “created,” barah,
from nothing but was also “made,” asah, after a pattern, which was “the image
of God.” Asah and barah, therefore, mark the creation of soul life, a life unique
to mankind. Of all God’s creatures no other is said to be made in His image.
4. In contrast to yatsar, used to describe the creation of biological life in
the male, (Gen 2:7) a fourth verb banah, “to build,” depicts the, Divine
construction of the female body.

And the Lord God fashioned [Banah] into a woman the rib which He had
taken from the man, and brought her to the man. (Gen 2:22)

As with the formation of the male body, the construction of the female
body included conveying biological life. This biological life and soul life were
given simultaneously, first to Adam and later to the woman. These four Hebrew
verbs are used to designate two of three categories of life.


The pattern of initial creation is clearly seen in, (Gen 2:7).

Then the Lord God formed [Yatsar] man of dust from the-ground,
[Biological life] and breathed [Naphach] into his nostrils the breath of life;
[Neshamah hayyah, soul life] and man became a living being {Nephesh hayyah,
literally a soul having life, i.e. human life]. (Gen 2:7)

The verb naphach, translated “breathed into,” resulting in neshamah
hayyah, “the breath of life,” paints a verbal picture of incorporeal soul life
bestowed directly to a human being by God. Neshamah refers to the breath of
God. God Himself breathed into the first man neshamah — a spark of life. (Isa
42:5; John 1:3; Col 1:16) This is the spark that generates human life. Note the
striking contrast between the tangible flesh, blood, and bone of biological life
and the intangible essence of soul life. Until God exhaled breath into the first
human body, which was “formed” biologically alive, man could not be “a living
soul.” This is true for every human being born throughout history.
Therefore, the joining of soul life, depicted by the verbs barah and asah,
with biological life, depicted by the verbs yatsar and banah, formed a third
category, human life, nephesh hayyah, (Gen 2:7) in the first man and woman.


God’s initial creation of mankind reveals three categories of life inherent in
every human being. First, God created biological life from the dust of the
ground, the chemicals of the soil. Second, He created soul life out of nothing
and imparted that life to biological life. Third, He combined biological life with
soul life to create human life.
(Gen 2:7) narrates a miraculous chain of events. The use in the Hebrew of
the waw consecutive reveals that each creative act of God succeeds His
previous act. Therefore, God’s remarkable creations took place in a logical

1. The formation of biological life from dust;

2. The imparting of soul and spirit life to biological life;

3. The creation of human life from the joining of soul and spirit life to
biological life. God established this same sequence for Adam’s progeny, the
human race minus a living human spirit.


Biological life and soul life were given directly and simultaneously first to
Adam and then to the woman. This would never be repeated again. God
created biological life immediately only twice in history. Since human life would
be perpetuated after the Fall, (Gen 3:16) how would mankind be reproduced in
human history? After Adam, biological life would be conceived as a result of
copulation and then undergo development in the uterus. Soul life would always
be created by God and imparted immediately to biological life at the moment of
birth. Differentiating between the origins of biological life and soul life is critical
for discerning how human life is perpetuated after the fall of Adam and the
The development of biological life in the womb is entirely dependent on the
mother. Soul life is dependent entirely on God. The original breath of life — the
moment Adam became a human being — set the pattern for the first dramatic
instant of human life for all humanity. A newborn baby draws its first breath
when God imparts His Divine breath into the infant’s nostrils. This is soul life
created and combined with the biological life of the newly emerged child. Why
cannot human life begin another way?
Because of Adam’s original sin and the subsequent introduction of the sin
nature after the Fall, biological life and soul life can no longer begin

Therefore, just as through one man [Adam] sin [The sin nature] entered
into the world, and [Spiritual] death through sin, and so death spread to all men,
because all sinned. (Rom 5:12)

All mankind was present in a seminal way when Adam sinned by an act of
his own volition. Because of his sin Adam acquired a corrupted nature. The
resulting sin nature was passed down through the sperm to Adam’s progeny,
the human race. Therefore, biological life transmits the sin nature. The guilt or
condemnation due Adam’s sin is imputed to each of us by God at physical birth
because it is our own sin. God cannot create imperfection without
compromising the perfection of His own character. Therefore, He creates our
soul immediately, (Directly) at birth apart from the stain of the sin nature
inherent in biological life. He never condones or implicates Himself in the sin of
Adam, which would make Him the author of sin, a blasphemous thought.


Certain passages of Scripture declare the continuation of God’s direct role
in creating human life after the Fall. These passages speak literally of
immediate, (Direct and Personal) not mediate, (Indirect and impersonal)
creation by God.

Stop regarding man, whose breath of life [Neshamah hayyah] is in his
nostrils. (Isa 2:22)

Isaiah uses the words “breath of life” and “nostrils” to describe soul life in
humanity after the Fall. This is the same description used for the creation of
Adam’s soul life in, (Gen 2:7). Mankind is forever dependent upon God for soul
life. That God creates this soul life immediately becomes apparent from another
verse in Isaiah.

For I will not contend forever, [With Israel] neither will I always be angry;
for the spirit [Ruach, human life] would grow faint before Me, and the breath
[Neshamah, spark of life, soul life] of those whom I have made {Asah}.
(Isa 57:16)

“Spirit,” ruach in the Hebrew, refers in this context to human life, which
God generated through breathing neshamah into the nostrils of Adam, and
likewise imparts to each person. What God breathes into the nostrils is soul life.
The words neshamah, used for the spark of soul life in, (Gen 2:7) and asah, the
verb for making soul life in, (Gen 1:26) are both featured in, (Isa 57:16). This
verse reminds us that God creates soul life, and hence, human life immediately,
not only for Adam but for all humanity.
Numerous other passages of Old Testament Scripture confirm God as the
continuing Creator of human life. After the Fall He did not delegate the
prerogative of reproducing human life to mankind. The Book of Job affirms that
God continues to establish human life. During overwhelming suffering Job
unquestionably recognizes God’s indispensable role. After Job lost his wealth
and saw his servants and children slain, he states:

“Naked I came [Out] from my mother’s womb, [Birth] and naked I shall
return there. The Lord gave [Human life and prosperity] and the Lord has taken
away. Blessed be the Name of the Lord.” (Job 1:21)

At the time of God’s choosing, soul life and biological life separate and
physical-death results. The destiny of these two categories of human life at
physical death is the subject of another passage.

Then the dust [Biological life] will return to the earth as it was, and the
breath [Soul life] will return to God who gave it. (Eccles 12:7)

When the soul departs from the body, physical death occurs. At that time
biological life ends and returns to dust. “Dust” is the same Hebrew word, aphar,
used to describe the substance from which biological life was formed in,
(Gen 2:7). Biological life is organic and genetic. Biological life does not return to
God but to the earth from whence it came. But soul life, ruach, “breath,” given
by God, returns to Him at physical death for eternal disposition. Solomon, the
human author of Ecclesiastes, recognized that God gave him soul life directly,
and hence, human life. What God gave to Solomon, He also gives to every
human being. “The breath will return to God who gave it” concisely describes
the origin and destiny of soul life after the Fall.
Isaiah further substantiates the Old Testament assurance of God’s
immediate formation of soul life.

Thus says God the Lord, who created the heavens and stretched them
out, who spread out the earth and its offspring, who gives breath [Neshamah,
spark of life, soul life] to the people on it, and spirit [Ruach, human life] to those
who walk in it. (Isa 42:5)

Neshamah, the word for “spark of life,” refers not only to original creation
but also to the imparting of soul life after the Fall.
Note the first part of verse 5 describes God’s past activity of creation; the
verbs are in the past tense. In contrast the last verb “gives” is in the present
tense. From Adam through the time Isaiah  wrote — until the end of human
history God sovereignly bestows “breath,” the spark of life, to anyone He so
chooses as they emerge from the womb.
When God gave soul life to Adam, He set the pattern for imparting all
human life subsequent to the Garden. Another passage from the Book of Job
verifies God’s immediate provision of soul life.

The Spirit of God has made [Asah] me, [A human being] and the breath
[Neshamah, soul life] of [From] the Almighty gives me [Chayyah, human] life.
(Job 33:4)

The second phrase of, (Job 33:4) elaborates on the first phrase. God
imparts human life to every human being by breathing into each one the “breath”
of soul life.
These words are spoken to Job by Elihu, a well-meaning but misguided
friend. Elihu, an impetuous young aristocrat, (Job 32:1-5) is angry over the
reprimands given by Eliphaz, Bildad, and Zophar to Job during his prolonged
suffering. These three friends, who are older and supposedly wiser, wrongly
assume Job sinned against God and now suffers from God’s discipline. Job
correctly denies this cause for his suffering, maintaining his innocence. Although
Elihu also believes that the unrighteousness of Job is the cause of his disaster,
he does not think the three friends accurately stated their case against Job.
Elihu then makes his case against Job. (Job 32:1; thru; Job 37:24) Much
of what he says is Divine viewpoint used in the wrong context. His wisdom
actually becomes additional testing for Job. But in presenting his credentials as
a worthy counselor in the content of the speech,
(Job 32:8-9; Job 33:4; Job 36:1-5) Elihu expresses correct Divine Viewpoint
concerning the impartation of soul life. Elihu reflects this understanding of
human Life as a way to gain credibility in presenting his case against Job,
Eliphaz, Bildad, and Zophar. Despite the wrong application that Elihu expresses
in the body of his speech, his premise is based on Divine Thinking. The “breath
of God” is life, the source of human life. Even after the Fall, God, not
procreation, creates soul life and hence, human life. (God allows us to learn
from mistake; if God does not open our eyes we cannot see! For the testing of
Job, accurate Truth had to be used. Iron sharpens iron; Prov 27:17)


Human life cannot exist on earth without the union of body and soul. The
mystery of the formation and function of the body, the material part of mankind,
continues to be unlocked through scientific and medical study. But the soul, the
invisible, immaterial part, cannot be examined through scientific observation.
The origin, structure, and activity of the soul traditionally fall to the realm of
theology or philosophy. Orthodox Christian theology has viewed the origin of the
soul, and hence, human origin from two positions: Traducianism and
Creationism. Both views are obtained from Biblical interpretation, but neither
view adequately explains the Bible’s position.


Traducianism derives from the Latin word traducere, meaning “to transfer,”
and refers to the propagation of the soul by human generation. Traducianism is
the view that was held by Tertullian, (A.D. 155-220) by the Eastern Orthodox
Church, by many Lutherans, and by two modern Theologians, William Shedd,
(Reformed) and Augustus Strong. (Baptist)
Traducianism denies the creation of the soul directly or immediately by
God after the Fall. Traducianists believe that both the material, mortal body and
the immaterial, immortal soul are the genetic products of procreation. Human
life is viewed as beginning in the womb at conception. If the soul and body are
propagated through the sperm of the male and the egg of the female, this
would imply that the soul and the body are both material and mortal. But
anything material is biological life, while soul life is immaterial, immortal and
invisible — the “breath of God.” The tenets of Traducianism make no clear
distinction between the origin of material and mortal, and the origin of
immaterial and immortal.


Creationists contend that the soul of every human being is immediately
created by God and joined with the mediately formed, material part of the
human being. Creationists differ from Traducianists and with each other as to
the time of ensoulment. Some Creationists believe ensoulment occurs at
conception, others believe at sometime during the nine months of gestation, and
still others believe ensoulment occurs at birth. The Creationist view was held by
Jerome, (A.D. 347-419) a distinguished early expositor of the Scriptures, and
Thomas Aquinas. (A.D. 1225-1274) Among Protestants, most Reformed
theologians, including John Calvin, Louis Berkhof, and Charles Hodge,
(Presbyterian) were Creationists.
Creationism distinguishes between the origin of man’s soul and the origin of
his body — between soul life and biological life. The Bible supports these
distinctions in passages already cited. (Eccles 12:7; Isa 42:5; Isa 57:16)

…Thus declares the Lord who stretches out the heavens, lays the
foundation of the earth, and forms the spirit [Ruach, human life] of man within
him. [Reference to the soul as opposed to the outward material part]
(Zec 12:1)

The key to Creationism: it is impossible for a human being to generate the
soul. However, the Creationist view also has opposition. If God imputes soul life
immediately, when does ensoulment take place? If God originates the soul
directly, how do we explain inherited mental and behavioral characteristics
similar to those of our parents? If God continues to create each soul for
depraved humanity after the Fall, would not that make God the author of sin —
an impossible violation of His character? And further, if God creates a soul
untainted, then puts that soul directly into a corrupt body, would not this action
make Him indirectly the author of sin? These are major objections to the
Creationist point of view which must be clarified.


Focusing on the differences between biological life and soul life provides
answers to these objections to Creationism. Biological life comes from God and
our parents at conception and soul life originates from God at birth. Once
conceived, biological life continues in two stages:

1. The gestational stage during which time the fertilized egg becomes a
blastocyst, then an embryo, and finally a fetus;

2. The human life stage from physical birth to physical death.

Before the second stage there is no soul life, and consequently in
Theological terms, no human life from conception. Not until the fetus emerges
from the womb does God impart soul life. (And we receive our first SPANKING!)

THE ZYGOTE Principle.

At the moment of conception a mature female egg or ovum is fertilized by
a male sperm, the fertilized egg is called a zygote. The zygote later splits or
separates. Traducianists erroneously believe that this one fertilized cell begins
human life. In terms of molecular biology, it would be inaccurate to maintain that
the zygote possesses all the informing molecules, (Genetic information) for the
development of an embryo and subsequent human development. At most, the
zygote possesses molecules that have the potential to acquire informing
capacity. A zygote by itself cannot determine that a person will develop.

After conception the zygote begins to split into two cells, then into four,
then into eight, until at a certain point it becomes a cell mass or morula, capable
of undergoing differentiation. The morula then separates into specialized cells
some of which form the placenta, others the fetal membranes, and still others
become the embryo. Only the embryo is a potential human being; the placenta
and membrane are not. Thus, the zygote can give rise to biological entities,
such as the placenta or the membranes, that is not a person. If the zygote were
ensouled human life at conception, it would produce only an embryo that
possesses human life. But the zygote does not produce an embryo only. Based
on the biological necessities of development, the placenta and membranes, as
well as the embryo, always originate from the same zygote after the fertilized
egg divides into a morula.
The zygote depends heavily upon genetic information from the mother to
form the embryo. If the zygote were independent of the mother as the informing
(Genetic) source, then the zygote possesses only enough information to form
human tissue, (Biological life) but not enough to become an individual human
being. The zygote is not yet a union of the immortal soul and the corporeal
matter that constitute a human being. The zygote is not human life, and
conception is not the beginning of human life, only the beginning of biological
life, e.g., (Jas 1:15).
Some Creationists might argue that God imparts soul life to the embryo
when it is first formed from the specialized cells. However, Scriptures we will
examine refute this idea. Human soul life does not begin during pregnancy. That
which develops in the womb is mother-dependent and is biological life. Human
soul life begins when the baby is separated from the mother. In the womb the
embryo and fetus are potential human life — biologically alive, genetically
informed, but without soul life and dependent on the mother.
Whereas soul life is provided by God at the moment of physical birth and is
eternal, biological life begins in the womb and terminates at the point of physical
death. At physical death soul life and biological life again separate.
(Eccles 12:7) The soul as the real but invisible creation of God is immortal,
while biological life is mortal and undergoes change and disintegration at
physical death. This is the backdrop for Paul’s exhortation to the Corinthians:

We are of good courage, I say, and prefer rather to be absent from the
body and to be at home with the Lord. (2Co 5:8)

Therefore, biological life and soul life must be considered as being formed
separately, uniting at physical birth, and again separating at physical death.


If God immediately creates the soul of every human being at birth, then
how can inherited mental and behavioral traits be explained? The Concept of a
format for the soul answers this question. As biological life develops within the
mother’s womb, there develops within the brain of the fetus a biological home
for the soul called the format soul. This developing biological home, which
awaits the imparted, immaterial soul, consists of a genetic format inherited
through the transmission of genes obtained from both parents. Not only are
size, gender, and other physical characteristics determined as biological life
develops, but also every fetus contains the potential to acquire similar mental
and personal traits from the combination of genes. Remember, the soul is a
separate immaterial entity and, although not part of the material brain,
manifests itself through the biological faculties of the brain. The format soul is
biological life, the material qualities of the developing brain. Following birth, the
material brain becomes the vehicle through which the immaterial soul expresses
itself. The Hebrew word nephesh, often translated “soul” or “life,” refers to the
soul’s fully formed, immaterial essence which is provided by God at the moment
the spark of life is given. The breath of life transforms the fetus and its format
soul into “a living soul.” (Gen 2:7) The format soul becomes the home for the
impartation of soul life. The spark of life ignites the format soul, and only upon
ignition at the moment of birth does the fetus become a living human being. The
format soul explains how we inherit mental and behavioral traits from our


The corrupted sin nature of man is passed genetically through biological
life and resides in the cell structure of the human body. That is why this inherent
corrupter of humanity is called the “flesh” (Rom 7:7-18; Rom 8:3-5) the “body of
sin,” (Rom 6:6) and the “sin” that “reigns in your mortal body.” (Rom 6:12) God’
s perfect essence excludes any contact or compromise with sin. Therefore, it is
correct to Think of biological life as formed by physical laws and not created
directly by God. (But ALL things ultimately decreed by God; Matt 10:29-31)
During the formation of biological life, which means the formation of the
human body and format soul in the womb, there is no active sin nature.
(Psa 58:3) The Bible does not teach that there are two operating sin natures in
a pregnant woman. If the fetus were a human being, Traducianists would be
forced to admit that a pregnant woman and the fetus in her womb both have
active sin natures. But, until birth the sin nature remains dormant in the fetus.
The sin nature becomes active only when soul life and biological life are united.
Once united the sentence of Spiritual death is pronounced to avoid any
compromise with the holiness of God.
At birth our activated sin nature receives the imputation of Adam’s original
sin. Until the sin nature becomes active, there is no reason for the imputation of
Adam’s sin. (Rom 5:12-21) Our sin nature is the home for Adam’s sin because
there is an affinity between the two — between Adam’s act of disobedience
and the imperfection caused by his disobedience.
As a result of the imputation of Adam’s original sin we are born physically
alive but Spiritually dead. The justice of God imputes Spiritual death only where
human life exists — at birth. God’s imputation of Adam’s condemnation to us
and His simultaneous creation of our soul life makes Him responsible for the
spark of human life, but not for the sin Adam committed. The cause of our
imperfection is not God but our position of Spiritual death in Adam. There can
be no compromise to the holiness of God.
God creates our soul without depravity and imparts soul life to the
biological format soul that emerges from the womb. At the same time, He
imputes the guilt of Adam’s original sin to every newly born human being. God’s
perfect justice and righteousness, therefore, are not compromised. Adam was
the one who sinned and we with him because we were seminally in Adam. God’
s provision of mentality and volition to Adam’s progeny does not make God
responsible for our depravity any more than it makes Him responsible for Adam’
s original disobedience. Therefore, God is not the perpetrator or perpetuator of
sin, even indirectly. The originator of sin and depravity has always been Adam’s
God perpetuates human life as the means to resolve the angelic conflict.
Mankind was created to duplicate the conditions of that prehistoric revolt.
Volition links man’s creation to resolve the angelic conflict with the imputation of
Adam’s sin to the sin nature at birth. Just as Satan fell through an act of his
volition, likewise Adam fell and with him the human race. The perpetuation of
the sin nature must always be attributed to the volition of Adam. He is
responsible for the imputation of sin to the human race by his choice to disobey
God. God graciously grants human life; Adam corrupts human life with Spiritual
God in His grace provides a means for humanity to escape Spiritual death
and ultimately the depravity of our position in Adam. Jesus Christ as our
substitute died on the cross for all our sins. One simple act of faith in Him
(Eph 2:8-9) gives not only Spiritual life, but also a way to defeat the sin

But God demonstrates His own love toward us, in that while we were yet
sinners, Christ died [As a substitute] for us. (Rom 5:8)

This clarifies the Creationist view. Ensoulment takes place at birth. Human
beings inherit mental and behavioral traits from their parents through the
genetically acquired format for the soul. Finally, Adam’s original sin, not God’s
creation and impartation of the soul to every newly born child, is the cause for
sin in the human race.


Human life exists from the moment the fetus emerges from the womb,
when God “breathes” soul life into the newly born child, and continues until soul
life and biological life separate at physical death. The Bible emphasizes physical
birth as the beginning of human life.

A time to give birth, and a time to die… [Birth and physical death
understood as the limits for human life] (Eccles 3:2)

For a Child will be born to us, [The humanity of Jesus Christ in hypostatic
union begins at the moment of birth] a Son will be given to us; and the
government will rest on His shoulders; and His Name will be called Wonderful
Counselor, Mighty God, Eternal Father, Prince of Peace. (Isa 9:6)

Truly, I say to you, among those born of women there has not arisen
anyone greater than John the Baptist… (Matt 11:11)

And the angel said to them, “Do not be afraid; for behold, I bring you good
news of a great joy which shall be for all the people; for today in the city of
David there has been born for you a Savior, WHO IS CHRIST THE LORD.
(Luk 2:10-11)

The angels rejoiced at the birth of Jesus, not at His conception
(Luk 2:7-14) The main premise of all these passages establishes birth, not
conception, as the opening moment of human life. A plethora of examples in the
Old Testament Book of Job also verify this fact.

Why did I not die at birth, [Separated from the womb] come forth from the
womb and expire? (Job 3:11)

Man, who is born of woman, is short-lived [Birth and living equated] and full
of turmoil. (Job 14:1)

What is man, that he should be pure, or he who is born of woman, that he
should be righteous? (Job 15:14)

In a lament over his pitiful condition Job desires death. Rather than endure
such misery he wishes he had perished shortly after emerging from his mother’s
womb. Notice, Job knows he cannot die unless he has first been born, and he
cannot be born until he is separated from the womb. Job understands the
physical death described in, (Eccles 12:7) cannot occur until human life is given
at birth. Job bases his lamentation on the premise that human life exists
exclusively outside the womb. Another passage found in Job 10 clearly
expresses the boundaries of human life on earth.

’Why then have You brought me out of the womb? Would that I had died
and no eye had seen me! ’I should have been as though I had not been, Carried
from womb to tomb.’ (Job 10:18-19)

As in, (Job 3:11) Job declares his wish to have died at birth; never to have
been given human life. Had Job died at birth, moments after receiving the
breath of life, it would have been “as though” he had never existed. Had Job
been transported directly after separation “from womb to tomb,” no one would
have ever laid eyes on him. In other words, he would not now be enduring the
continuing agony of his circumstance.
Chapter 10 reveals Job wallowing in monumental self-pity. In a
blasphemous poetic requiem, Job blames the Lord for his trouble. The first two
verses clearly reveal that Job regards his current plight with unrestrained
bitterness. While in an overemotional, irrational state, he fails to properly
distinguish between the mediate and immediate creation of God. He falsely
equates biological life with human life, demonstrating how quickly bitterness can
destroy understanding of and dependence on the Principles of Truth.

’Your hands fashioned and made me altogether, And would You destroy
me? ’Remember now, that You have made me as clay; And would You turn me
into dust again? (Job 10:8-9)

Clothe me with skin and flesh, and knit me together with bones and
sinews? {Immediate biological life] ’You have granted me [Human] life and
lovingkindness; And Your care has preserved my spirit. (Job 10:11-12)

Job correctly identifies his human life as being immediately bestowed by
God, “You have granted me [Human] life.” He perceives his biological life as an
immediate creation of God, “You have made me as clay… and knit me together
with bones and sinews.”
In bitterness Job perceives God as the antagonist, and becomes
irresponsible in portraying God’s character. (Job 10:13-17) In his distress Job
does not make precise distinctions between the origin of the different
categories of life. The direct bestowal of biological life is (By Divine decree)
attributed to God.
Despite Job’s temporary distraction and confusion he accurately portrays
human life as not beginning until birth. (Job 10:18-19) Although Job temporarily
blurs the distinction between the origins of soul life and biological life, he
correctly states in chapters 1 and 3 that the parameters of human life are from
birth to death, not conception to death.


JOB’S USAGE. Three of the above passages from the Book of Job
contain the Hebrew preposition min, “from,” followed by the noun beten,
“womb.” In fact, the Hebrew combines these two words to form one word,
mibeten, translated “from the womb.”

Naked I came from my mother’s womb… (Job 1:21)

Come forth from the womb and expire? (Job 3:11)

Carried from womb to tomb. (Job 10:19)

The preposition min becomes extraordinarily explicit when used with verbs
that express or imply separation or removal. In connection with these verbs the
meaning of min is “away from,” “separated from,” or “out from.” Also of
significance, the basic and primary lexical meaning of min is separation.
Therefore, mibeten, used with the verbs “come,” (Job 1:21) “come forth,”
(Job 3:11) and “carried,” (Job 10:19) confirm that Job specifically employs
“from the womb” to mean separated from the womb, which is birth.
David’s birth; and the, [Prophesy of Christ’s birth ] in the Psalms —
mibeten, indicates this same understanding of life as beginning at birth. Yet You
are He who brought Me forth from [Out of] the womb; [Mibeten] You made Me
trust when upon My mother’s breasts. Upon You I was cast [Out] from birth;
[The womb] You have been My God from My mother’s womb. [Mibeten]
(Psa 22:9-10)

(Psa 22:1-31) is an extremely important Messianic Psalm. The prophetic
topic concerns the crucifixion of the Messiah. Although David is describing
himself in the passage, he is also Prophesying the Thoughts and Words of his
greater Son, Jesus Christ. (Psa 22:1; cf., Matt 27:46; Mark 15:34)
(Psa 22:9-10) speaks of the “birth” of Christ — His removal from the
womb of His mother. Notice that Jesus is not described as dependent upon
God in the womb, only outside of the womb. Jesus Christ could not be God the
Father-dependent inside the womb, because He was not a human being until
His I AM became human soul life, and fused into His biological life outside of the
womb. Neither does David make reference to “trust” inside the womb because
there is no human life in the womb.

The wicked are estranged [Out] from the womb; these who speak lies go
astray from birth [Literally, from the womb. [Mibeten] (Psa 58:3)

“Estranged” and “go astray” are both verbs of separation connected with
the preposition min. The prepositional phrase that follows each verb conveys
removal “from the womb.” This verse indicates there can be no wickedness until
a person is separated from the womb. At the moment of birth when soul life is
imparted, the sin nature is also activated. Adam’s original sin is imputed to the
genetically formed sin nature. The sin nature, which is passed on through
biological life, is not operational until birth. No one can be “wicked” or “speak
lies” until WE are born. The axiom upon which, (Psa 58:3) is built: One
becomes a human being after birth when “the wicked” (Everyone of us)
acquires a soul and an activated sin nature.


ISAIAH’S USAGE. Isaiah contains several passages in which mibeten
appears along with the verb yatsar, “to form” or “to create.” Remember, yatsar
in, (Gen 2:7) referred to the immediate Divine formation of Adam’s biological
life. Yatsar often refers to immediate creation by God. (Isa 45:18; Isa 64:8;
Jer 33:2; Psa 95:5; Amos 4:13) But after Genesis 2 yatsar no longer points to
His immediate creation of biological life. Why? Because after the Fall biological
life is formed mediately through procreation. Thus, when yatsar is used with
mibeten in the following verses, it describes the immediate creation of human
life by God after the fetus separates from the womb.

Thus says the LORD who made you And formed [Yatsar, created] you
[Your human life] from [After leaving] the womb [Mibeten], who will help you,
“Do not fear, O Jacob My servant; and you Jeshurun whom I have chosen.”
(Isa 44:2)

Thus says the Lord, your Redeemer, and the one who formed [Yatsar,
created] you [Human life] from [After leaving] the womb, [Mibeten] “I, the
LORD, am the maker of all things, stretching out the heavens by Myself, and
spreading out the earth all alone.” (Isa 44:24)

The temporal uses of mibeten in the excerpts above mark the point of
physical birth, after which time human life continues “the prior limit of a
continuous period.” Min used temporally like this can be translated “since” or
“after.” By using this grammatical construction Isaiah creates a dramatic image
in his poetry. He depicts birth, which occurs after separation “from the womb,”
as the beginning of human life. Birth is the starting point after which life
continues. By analogy Isaiah portrays birth as the beginning point of the race
and the Spiritual life of-Israel, the commencement of the Lord’s continuing
commitment to Israel in history. Isaiah uses the birth of one man, Jacob, to
personify the physical birth and Spiritual birth of the entire race, the nation of
Israel. (Isa 44:1-2; Isa 49:5) The Jewish race began with the Spiritual birth of
Abraham and was perpetuated racially through the physical birth of his son,
Isaac, and grandson, Jacob.
(Isa 44:2; Isa 44:24) represent the beginning of the new race as if it were
the birth of one person. Jacob was “formed” as the servant of God after leaving
the womb, and the “Jeshurun whom I have chosen.” (A reference to Spiritually
mature believers) Just as with Jacob the existence of the Jewish race began
after leaving “the womb.”
Old Testament Jews were not just a race of people born physically with
the genes of Abraham, Isaac, and Jacob. If they expressed the faith of
Abraham, Isaac, and Jacob, who believed in the Lord, they could also be
regenerated or “born again.” The second birth or Spiritual birth marked the
beginning of the new racial species, the true Jew. (Rom 2:28-29) Through
regeneration the Jew received the same Spiritual life as Abraham, Isaac, and
Jacob. This is why Jesus Christ is said to be their God.
(Exo 3:6; Exo 3:15-16; Exo 4:5; cf., Matt 22:32; Mark 12:26; Luk 20:37;
Acts 7:32) True Jews were not only born physically alive as a race of people
but were also reborn Spiritually alive through faith in the Lord as the chosen
people of God.
The physical birth and Spiritual birth of the nation Israel represent a point
of time after which (Min) the physical life and Spiritual life of Israel continues.
Isaiah’s message accepts birth as the beginning of human life. But Isaiah’s
analogy would not be effective if birth as the beginning of human life was not
accepted as true by those who heard his message.

And now says the LORD, who formed[Yatsar, created] Me [Isaiah and —
the humanity of Jesus Christ] from [After leaving] the womb [Mibeten] to be His
Servant, to bring Jacob back to Him, in order that Israel might be gathered to
Him, (For I am honored in the sight of the LORD, And My God is My strength).
(Isa 49:5)

(Isa 49:5) is another temporal use of mibeten, and portrays the birth of the
One who will gather Israel and will “bring Jacob [Israel] back to Him.” From the
time of His birth this Child was destined to be the “Servant” of God for the
redemption of Israel.

Listen to Me, O islands, [Greeks], and pay attention, you peoples from
afar. [Gentiles] The LORD called Me from [After leaving] the womb; [Mibeten]
[Out] from the body of My mother He named Me. (Isa 49:1)

The One who is “called” and “named” in, (Isa 49:1) is the Messiah, Jesus
Christ, identified as the Servant in, (Isa 49:5). He was born not only to redeem
Israel but also the Gentiles. As eternal God He became true humanity at the
time He was separated from the womb (Not before) so that the critical mission
of redemption could be accomplished for Jew and Gentile alike.
Therefore, the imagery of separation from the womb in Isaiah’s poetry
using the preposition min determines the starting point of redemption — the
beginning point of the redeeming work of the Messiah, Jesus Christ, for all
humanity. Isaiah’s effective communication of when and how this redemptive
process starts depended on his readers’ understanding of birth as the beginning
of life. Just as human life begins at birth, so the work of redemption for Israel
and the Gentiles began at the birth of the Messiah and culminated at the cross.


How can we be certain that the Old Testament authors originally intended
min to mean “out from,” “separated from,” or “after leaving” in the above
passages from Job, the Psalms, and Isaiah? One vital consideration in
answering, this question is the evidence from the Septuagint. (Abbreviated LXX)
The LXX was begun in the third century B.C., and is the most important Greek
translation of the Old Testament. Significantly, the translators of the LXX used
the Greek preposition ek to represent min in, (Job 1:21; Job 3:11;
Job 10:19; Psa 22:9-10; Isa 44:2; Isa 44:24; Isa 49:1; Isa 49:5).
The primary purpose of ek is to denote separation. In the LXX version of
the previous verses cited from Job, Psalms, and Isaiah, mibeten is represented
by two Greek phrases, ek koilia and ek gastros. In every reference from Job
and the Psalms, a verb of motion precedes these phrases. Ek following verbs
of motion “introduce[s] the place from which the separation takes place.
Therefore, the phrases ek koilia or ek gastros in Job and the Psalms signify
“out of’ or “separated from the womb.” But the Greek preposition also has a
temporal sense. Mibeten, which is translated ek koilia in the LXX version of,
(Isa 49:1) is noted by Arndt and Gingrich as a primary example of the temporal
interpretation of ek — “of the time when something begins.” Their lexicon
translates the temporal Greek prepositional phrase in, (Isa 49:1) “from birth,”
denoting “from birth on.” All four of the verses cited, (Isa 44:2; Isa 44:24;
Isa 49:1; Isa 49:5) are temporal usages. Consequently, the phrase ek koilia in
each verse has a synonymous meaning: “[Out] from the womb,” or “from birth.”
The LXX translators believed that the original intent of the authors of all the
passages previously cited in Job, the Psalms, and Isaiah was to convey the
meaning of mibeten as “out of” or “separated from the womb.”


Human life begins with the impartation of soul life at birth. The soul is
immortal. But the immortality of the soul does not qualify a person to live with
God forever. Soul life can live forever in hell. The qualification to live with God,
to receive eternal life, is regeneration or the second birth. (Possessing God’s
absolute righteousness; 2Co 5:21)

Now there was a man of the Pharisees, named Nicodemus, a ruler of the
Jews; this man came to Jesus by night and said to Him, “Rabbi, we know that
You have come from God as a teacher; for no one can do these signs that You
do unless God is with him.” Jesus answered and said to him, “Truly, truly, I say
to you, unless one is born again he cannot see the kingdom of God.”
Nicodemus said to Him, “How can a man be born when he is old? He cannot
enter a second time into his mother’s womb and be born, can he?” Jesus
answered, “Truly, truly, I say to you, unless one is born of water and the Spirit
he cannot enter into the kingdom of God. “That which is born of the flesh is
flesh, and that which is born of the Spirit is spirit. “Do not be amazed that I said
to you, ’You must be born again.’ (John 3:1-7)

In (John 3:1-2) Jesus is approached at night by a Pharisee named
Nicodemus. This encounter with a ruler of the Jews portrays Israel’s
dependence upon their physical birth as descendants of Abraham, Isaac, and
Jacob, for Salvation. Nicodemus had obviously observed Jesus’ ministry and
miracles and concluded He was worth pursuing. Like many people of his time
Nicodemus was seeking Salvation, the Messiah, and the kingdom of God.
Anticipating the purpose behind Nicodemus” first question, Jesus wastes no
time. He stuns Nicodemus with His quick assessment of Nicodemus’ true
motive. Without any preamble Jesus curtly instructs Nicodemus that to see the
kingdom of God, a person must be “born again.” (John 3:3)
Nicodemus responds with skepticism and misunderstanding. “How can a
man be born when he is old? He cannot enter a second time into his mother’s
womb and be born, can he?” (John 3:4) From his question it is clear that
Nicodemus has focused on the phrase “born again”, which he wrongly assumes
to mean physical birth. In his error, however, Nicodemus shows he recognizes
the underlying premise of the analogy Jesus will develop: Birth, not conception,
begins human life. Notice, Jesus does not say, “You must be conceived again.”
In, (John 3:5-6) the Lord reveals His analogy. He will compare physical
birth, which Nicodemus himself introduces in, (John 3:4) with Spiritual birth.
Jesus’ analogy equates the starting point of human life, which is physical birth,
with the starting point of Spiritual life, which is regeneration or being born again.
For the analogy to work physical birth must initiate human life. Certainly, the
Lord Jesus Christ understood this Truth and now uses the comparison in this
remarkable illustration of regeneration. Because Nicodemus also believes that
human life begins at birth, he will ultimately perceive Jesus’ analogy that being
born again is the beginning of, and the requirement for, Spiritual life.
Pride in racial antecedence caused Israel to emphasize physical birth. But
Jesus Christ points out that entrance into the kingdom of God requires another
birth, a second birth. The genes of Abraham, Isaac, and Jacob are not the
basis for God’s choice (Election) of Israel. Regeneration by faith in the Lord;
(Gen 15:6; Rom 4:1-3) is the basis for entrance into the kingdom of God and
the starting point for Spiritual life.
“Born of water” in, (John 3:5) implies the Word of God, (1Jn 5:6-8) not
water baptism. Water baptism is not implicated in, (John 3:5) only physical
birth, which is essential to the context. Moreover, water baptism is never a
condition for entrance into “the kingdom of God.” Spirit baptism, (1Co 12:13)
which occurs at the moment of faith in Christ, is a prerequisite and an integral
part of being “born of the Spirit,” and being “born of the water of the Word.”
(John 4:14-24; John 7:37-39; Gal 3:2-3; Gal 4:29; Eph 5:26; Tit 3:5;
Jas 1:18; (1Pe 1:23)

Physical birth includes Spiritual death, a fact which Jesus ingeniously uses
to introduce the need for being “born again.”
(John 3:6) states that physical birth and Spiritual birth are necessary to
“enter into the kingdom of God.” Remember, every person is born humanly alive
but Spiritually dead because of the inherited sin nature of Adam. Since
Nicodemus has already passed the stage of physical birth and is Spiritually
dead, he is forced to rely on the only declared way to enter the kingdom of
God: the second birth by faith in Jesus Christ.
In, (John 3:6) Jesus confirms that physical birth is the beginning of human
life just as the second birth is the beginning of Spiritual and eternal life. The
effectiveness of Jesus’ explanation of the second birth depends exclusively
upon His analogy to physical birth as the starting point of human life. Would
Jesus mislead Nicodemus or anyone else about Spiritual life? No! There is only
one inescapable conclusion: The inception of life in both the physical and
Spiritual realms is bound to the concept of birth, not conception or pregnancy.
The focus in the Scripture is always on birth as the beginning of life.
Conception cannot produce soul life; only the creative act of God, at birth
produces soul life. (Again God operates ALL THINGS!) At the second birth the
creative act of God establishes a regenerate human being with a Spiritual life.

“The God who made the world and all things in it, since He is Lord of
heaven and earth, does not dwell in temples made with hands; nor is He served
by human hands, as though He needed anything, since He Himself gives to all
people life and breath and all things; and He made from one man every nation
of mankind to live on all the face of the earth, having determined their appointed
times and the boundaries of their habitation, that they would seek God, if
perhaps they might grope for Him and find Him, though He is not far from each
one of us; for in Him we live and move and exist, as even some of your own
poets have said, ’For we also are His children.’ (Creation) (Acts 17:24-28)


There are several verses in Scripture that appear to contradict the major
premise of this book that human life begins at physical birth. Let us now
examine some of the Biblical texts often cited as proof that human life begins in
the womb and determine if there is any conflict or contradiction.

For You formed [Qanah} my inward parts; You wove me in my mother’s
womb.[Bebeten]  I will give thanks to You, for I am fearfully and wonderfully
made; Wonderful are Your works, And my soul knows it very well.
(Psa 139:13-14)

The forming of inward parts is analogous to the formation of the embryo
and fetus from the zygote. Therefore, “inward parts” indicate biological life in
this context. When the internal organs and format soul are sufficiently formed,
the fetus separates from the womb and God imparts soul life to the format
soul. The fetus then becomes a human being, able to exist independently of the

While God’s Viewpoint has been established with regard to the origin of
human life, passages like (Psa 139:13) clearly express exalted respect for
biological life in the womb. The meaning of such passages is related to the
Doctrine of Divine decrees and the omniscience of God. From eternity past
God has known all that is knowable. He knew every person who would be born
and every event of their life long before they lived. He designed and created the
body and soul of ALL humanity; and we are truly “fearfully and wonderfully
made; wonderful are Your works. And my soul knows it very well.”
(Psa 139:13-14) is a tribute to God’s everlasting knowledge and care of
each of us even before we were in the womb! However it is not logical or
judicious to conclude from this passage that human life exists in the womb,
especially with so much Scriptural evidence to the contrary.

Before I formed [Yatsar] you in [By means of] the womb I knew you, and
before you were born I consecrated you; I have appointed you a prophet to the
nations. (Jer 1:5)

Isolated from its context this verse has convinced many people that God
forms human life in the womb. But, the explanation of,
(Jer 1:5) like, (Psa 139:13) is related to God’s omniscience and the Doctrine of
Divine decrees. Jeremiah is describing his own call to the ministry. The
omniscience of God knew everything knowable about Jeremiah even before he
was conceived. In fact, the omniscience of God knew in eternity past all the
actual thoughts, decisions, and actions of Jeremiah and every other human
being. The Divine decrees are the printout of these activities. Even though many
of those thoughts, decisions, and actions are contrary to God’s desires, He
nonetheless knew that these events would take place. Jeremiah was in awe of
God’s infinite knowledge and sovereignty. In, (Jer 1:5) he reports one of these
decreed events — his appointment as a prophet to Israel. This is the same verb
found in, (Gen 2:7) for the immediate creation of Adam’s biological life.
However, yatsar in, (Jer 1:5) as in, (Isa 44:2) and (Isa 44:24) does not signify
immediate, but mediate creation. Remember, God created biological life only
twice before the Fall. After the Fall biological life is reproduced at conception
and is formed in the mother’s womb.
Yatsar is preceded by the word “before,” an adverb indicating a time
predating the formation of Jeremiah’s biological life and his birth. Only the
omniscience of God, which set forth the Divine decrees, could “know” and
“consecrate” Jeremiah before his biological life was formed or his soul life was
given, and thus his human life created.
Those who heard Jeremiah’s message were aware that “I formed you in
the womb” and “before you were born I consecrated you” refers to a time
before any human life existed. In this statement the incomparable essence and
power of the God of Israel were proclaimed. Who but sovereign, omniscient
God could designate Jeremiah “a prophet to the nations” before Jeremiah was
a human being?
The statement of God’s omniscience in the consecration of Jeremiah
before he was born is not evidence that human life exists in the womb. The
thrust of, (Jer 1:5) is to praise the omniscience and sovereignty of God in
calling Jeremiah to the ministry. Only God knew in eternity past that Jeremiah
would exist, express faith in the Lord, and become the great Spiritual leader of
his age. God set him apart in eternity past to serve Israel. Even as God
created Adam’s biological, soul and spirit life, He already knew that in 626 B.C.
Jeremiah would begin a prolific ministry that would span the rule of the Jewish
kings Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah. Those to whom
Jeremiah ministered would be impressed with these credentials: God called him
even before he was conceived, (Biological life) or born. (Human life) The
Message of Jeremiah is a Testimony not to human life in the womb but to the
omniscience of God.

For he [John the Baptist] will be great in the sight of the Lord, and he will
drink no wine or liquor; and he will be filled with the Holy Spirit, while yet in his
mother’s womb. (Luk 1:15)

The context of, (Luk 1:15) reveals the angel Gabriel’s prophecy to
Zacharias, husband of Elizabeth, concerning his future-son, John the Baptist.
Critical to the meaning of this verse is, understanding the last phrase, “while yet
in his mother’s womb.”

The filling of God the Holy Spirit in Old Testament times, was a temporary
bestowal for the achievement and responsibility to grow to Spiritual maturity.
(Num 11:16-17; Num 27:8-20; Jdg 3:10; Jdg 6:34; Jdg 11:29; Jdg 13:25; Jdg
14:6; Jdg 15:14; (1Sa 10:6-10; (1Sa 11:6; (1Sa 16:13-14; Eze 2:2; Eze 3:24;
Mic 3:8; Zec 7:12)  John the Baptist received a special filling of the Holy Spirit
to accomplish a unique mission, to herald the Messiah, Jesus Christ.
(Luk 3:4-6) cf., (Isa 40:3-5)

And it came about that when Elizabeth heard Mary’s greeting, the baby
[Fetus which will be John the Baptist] leaped in her womb; and Elizabeth was
filled with the Holy Spirit. (Luk 1:41)

In, (Luk 1:35-36) Mary has been informed by the angel Gabriel that while
still a virgin she will conceive and her “offspring” will be the “Son of God.” Mary
is also told that her relative, Elizabeth, who although barren and past
childbearing age, has miraculously conceived and is in her sixth month of
pregnancy. Following the angelic announcement Mary goes to visit Elizabeth.

“For behold, when the sound of your greeting reached my ears, the baby
[Brephos, fetus] leaped [Moved about] in my womb for [Because of] joy .”
(Luk 1:44)

When Elizabeth heard Mary’s greeting the brephos, “the unborn fetus,”
moved about “in her womb.” The translation of this passage gives the
impression that the fetus is responding “for joy.” “Joy” actually refers to the
emotional reaction of the mother which, combined with the external sound of
Mary’s voice, caused the subsequent reflexive movement of the brephos.
An expectant mother may be aware that the fetus responds to the voice of
mother, father, music, or other sounds. When Elizabeth heard Mary’s greeting,
Elizabeth became excited by Mary’s presence. This observation is confirmed by
Elizabeth’s reaction:

And she [Elizabeth] cried out with a loud voice, [With great emotion] and
said, “Blessed among women are you, [Mary] and blessed is the fruit of your
womb! And how has it happened to me, that the mother of my Lord should
come to me?” (Luk 1:42-43)

And it came about while He [Jesus Christ] said these things, [Discourse on
demonism] one of the women in the crowd raised her voice, and said to Him,
“Blessed is the womb that bore You, and the breasts at which You nursed.”But
He said, “On the contrary, blessed are those who hear the Word of God and
observe it.” (Luk 11:27-28)

This woman who rudely interrupts the Lord’s Teaching; is demoniacally
motivated to change His discourse from demonism to motherhood.” They
aspired to replace “the Word of God” with their own false Doctrine. Her “raised”
voice and audacious manner indicates intensity, in arrogance she demands
attention. Her wrath is aroused. By mentioning “the womb” the woman attempts
to manipulate Jesus into changing to a new subject. She erroneously suggests
how could Jesus not stop and praise His mother, the one who gave Him life!
Sadly, this woman does not understand the origin of human life, and is more
concerned with her own demonic ideas; than with the Thinking of Jesus Christ;
The demonic motivation of this rude and arrogant woman chooses to make
an issue of the womb. By her outburst the woman implies that since Jesus
came from his mother’s womb, motherhood is to be praised for His very
existence. Slyly this woman introduces a false Truth: the beginning of human life
in the womb. The Lord did not argue with her, debate with her, or humiliate her.
He simply replied with the Truth!

But He said, “On the contrary, blessed are those who hear the Word of
God, and observe [Obey and Think with] It.” (Luk 11:28)

Jesus’ first word to this woman is the classical Greek particle menoun “on
the contrary.” Menoun was a one-word particle the Greeks used to indicate
their disagreement with an assertion. When a person used menoun, all or part
of what was just said was wrong and a correction would soon follow. From this
particle we know Jesus opposed the woman’s outcry. Subsequently, Jesus
substitutes His own declaration for her misleading and false proclamation. The
Lord’s correction addresses the issue of blessing.
By ignoring the woman’s contention, Jesus astutely rejects the womb as
the source of human life and blessing. This woman has stated what many
people wrongly believe: the womb supplies human life and, therefore, blessing
to humanity. She attempts to use Jesus as a pawn to advance the superiority of
women because she erroneously believes women carry human life in their
womb. But Jesus discounts the gender and womb issue, focusing instead on
the real issue: hearing and Thinking “the Word of God” for blessing.
This woman’s false concept could have been corrected had she learned
and obeyed the Word of God. Ironically, the greatest blessing to the human
race was standing in front of her at that moment, Speaking God’s Word. Our
Lord’s reply stresses the surpassing importance of Hearing and Obeying His
Word! Jesus exhorts everyone present to consider God’s absolute Truth, not
this woman’s demonic opinion. Today we hear His Word from the teaching of
the Bible.
Hearing, Thinking and Obeying God’s Word is invaluable to our study of the
origin of human life. Regardless of our personal feelings or emotional
involvement with the subject, if we are to understand the Truth we must accept
what the Bible says. Do not let the tender experience of pregnancy take
precedence over the paramount issue in the Christian life: blessing through
hearing and Thinking with God’s Word in Fellowship with God the Holy Spirit!
(John 4:23-24)

The Principle of protection and care of biological life in the womb is always
a concern because the fetus is a potential person. But Moses, the human
author of the first books of the Bible, does not include any legal contingency
concerning the fetus. The child must be born and receive the breath of life
before restitution or retribution is exacted. If the child is stillborn there can be no
restitution demanded. However, either restitution or retribution may be
demanded for the mother. The law of retaliation was written for the protection
of living human beings, not biological life in the womb. (Exo 21:22-25) does not
prove that human life begins in the womb.


The origin of human life and subsequent depravity of our human existence
have both Theological and personal repercussions. Passed down mediately to
each of us through procreation and genetics is biological life, including a format
soul and a sin nature. God Himself is the immediate author of human life. When
biological life emerges from the womb, God creates soul life and only then does
human life exist. As we have seen, no human life is generated or formed in the
The fetus becomes a living human being only after emerging from the
womb. At physical birth sovereign, omnipotent God imparts immortal soul life to
mortal biological life. At the same time the justice of God imputes Adam’s
original sin to the dormant sin nature. We are now human beings who are
Spiritually dead, unable to have fellowship with the perfect righteousness of
God. We possess human life but we need to be born again to possess Spiritual
Just as physical birth is the beginning of human life, so Spiritual birth is the
beginning of eternal life, an eternal relationship with God. Spiritual birth takes
place in only one way: faith alone in Christ alone.

But as many as received Him, [By faith in Christ] to them He gave the right
to become children of God, even to those who believe in His name. (John 1:12)

Jesus Christ, the ONLY perfect human being ever BORN and without a sin
nature, was uniquely qualified to pay the penalty of Adam’s sin. In God’s eyes
we deserve nothing but death because of our position in Adam. Jesus Christ
sacrificed Himself to satisfy the wrath of God’s justice. He bore our sins on the
cross and they are no longer an issue. Eternal life is open to all because He
was judged in our place. We simply believe in Christ.

He who believes in the Son has eternal life; but he who does not obey the
Son (The Command to believe in Jesus Christ and reach Spiritual maturity;
1Jn 3:23) shall not see [Eternal] life, but the wrath of God abides on him.
(John 3:36)

From the moment of birth you are destined for death, eternal separation
from God. From the moment of the second birth you are destined to live for
eternity with God. Once you have been given human life, the decision is yours:
eternal condemnation or eternal life.
The soul is immortal. Man cannot create immortality. The egg and sperm
cannot generate immortality in the womb as a result of conception. Mortals can
only generate biological life, perpetuate Spiritual death, and ultimately surrender
to physical death. Only eternal God can create the immortal soul and impart it
to the fetus at birth! Mortality cannot produce immortality.

But after the three and a half days, the breath of life from God came into
them, and they stood on their feet; and great fear fell upon those who were
watching them. And they heard a loud voice from heaven saying to them,
“Come up here.” Then they went up into heaven in the cloud, and their enemies
watched them. (Rev 11:11-12)

Just as you do not know the path of the wind and how bones are formed
in the womb of the pregnant woman, so you do not know the activity of God
who makes ALL THINGS!  (Eccles 11:5)