The Value of Life

Christians should entrust mortality to God. Life is not something we own. Rather, the opportunity to experience life is a gift from our Creator, and the possession of life is a stewardship trust. God always remains the true “Owner” of life; so it is never ours to do with as we want. Death’s timing is God’s choice, not of an individual or society. Life is valuable to the Lord, and even the life continuation of the murderer Cain was protected by the Creator of life.[1]

The way in which people think or feel about human life is of major importance to morality. Scripture declares the sanctity of life, and the attitudes towards life which should follow.[2]  Life is borrowed, transitory, dependent upon and at the disposal of God (cf. Mt. 4:4). Man can neither prolong his soul-life nor destroy it (Mt. 6:25 ff.; Lk. 12:25; Jas. 4:15); God can either forfeit it or redeem it to resurrection-life (Mt. 10:28; Lk. 12:20; 1 Cor. 15:44; 1 Jn. 5:16; cf. Jas. 5:20). (ii) Life is ebb and flow: to live is to live in health (Jn. 4:50).[3]  The Bible teaches that only God gives life and that only God should take life away (Exod. 20:13; Job 1:21; cp. Rom. 14:7–8). Human life is a sacred and precious gift because each person is created in the image of God (Gen. 1:26–27; Ps. 8:5). The writers of the OT voiced a strong preference for life over death (Deut. 30:19), even in the face of crushing pain and defeat (Job 2:9–10).

God places special value on human life (Gen. 1:26, 27; Ps. 8:4–6). Human life is sacred because the man and woman alone were created in the image of God, and that life deserves protection. God commands His people to protect and defend innocent human life (Ezek. 16:20, 21, 36, 38). Under the Mosaic Law, the murder of another person deserved punishment by death because of the value of the life that was destroyed (Gen. 9:6; Ex. 20:13).

Scripture extends this special status and protection to human life in every stage of development and need (Is. 46:3, 4). The unborn child shares in God’s image (Ps. 139:13–16) and is protected under Old Testament law (Ex. 21:22–25). Believers are exhorted to defend and care for the sick, the elderly, and the poor (Lev. 19:32; Deut. 15:7, 8). No one is excluded from protection and care.[4]

 

Yet there comes a God-appointed time for everyone to die (Eccles. 3:2; Heb. 9:27). Although Christians value life highly, they need not fear death (1 Cor. 15:54–55; Heb. 2:14–15; cp. 2 Cor. 5:8). The Apostle Paul, who was torn between life on earth and eternal life in heaven, was willing to follow either path that God desired for him (Phil. 1:19–26).[5]

The sixth commandment establishes the sanctity of life.[6]

Throughout history this biblical view of the sanctity of all human life has faced opposition—most notably from those who advocate a “quality of life” viewpoint, suggesting that human life must possess certain qualities and abilities before it can be considered truly valuable and worthy of life sustenance. According to this distorted humanistic view, if the unborn child, the handicapped infant, or the elderly person does not possess these qualities, that individual is not entitled to the protection which Scripture or the Law would give.

The Bible rejects this “quality of life” view. The value of human life does not depend upon the person’s functional abilities or independent viability but is assured because of the image of God which is found in every human life. God does not measure the quality of a human being before He bestows His image. God calls upon us to extend our care and compassion to every life He has created, in every stage of development and in every need.[7]

Though the issue is sometimes argued in terms of when life begins, more often in recent years the key question is when personhood begins. Harold O. J. Brown rightly observes that in the present discussion, a biological term, life, has been exchanged for a legal term, person. It is further argued that only persons have rights, one of which is the right to life, with corresponding obligations to others not to take one’s rights. This switch is not insignificant, as rights no longer are grounded in natural law or biological considerations, but are granted by the state. Of course, what the state grants, it may take away.

Paul Ramsey, formerly a moral theologian at Princeton, concurs. He has argued that the debate has taken a new turn. Previously, while there might be disagreement as to the beginning of human life, it was agreed that whenever it did begin, there was a person with rights. Now there is an attempt to divorce human life and personhood. No longer is personhood grounded in the possession of biological human life.[8]

The issue of personhood is crucial to the abortion debate, and it is equally important in debates over euthanasia. We have already noted contemporary criteria for determining personhood (criteria used in both the abortion and euthanasia debates), so we need not repeat them here. Those who use the argument to support euthanasia argue that an individual once possessed personhood, does not as his life nears its end, and has no potential of regaining it. Thus, someone in an irreversible coma, for example, is no longer a person but only a biological organism. There is no need to maintain biological life that does not sustain personal life. [9]



[1] Inc Thomas Nelson, The Woman’s Study Bible (Nashville: Thomas Nelson, 1995).


[2] Martin H. Manser, Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies (London: Martin Manser, 2009).


[3] E. E. Ellis, "Life" In , in New Bible Dictionary, ed. D. R. W. Wood, I. H. Marshall, A. R. Millard et al., 3rd ed. (Leicester, England; Downers Grove, IL: InterVarsity Press, 1996), 689.


[4] Inc Thomas Nelson, The Woman’s Study Bible (Nashville: Thomas Nelson, 1995).


[5] Paul H. Wright, "Life Support (Artificial)" In , in Holman Illustrated Bible Dictionary, ed. Chad Brand, Charles Draper, Archie England et al. (Nashville, TN: Holman Bible Publishers, 2003), 1039.


[6] James E. Smith, The Pentateuch, 2nd ed., Old Testament Survey Series (Joplin, MO: College Press Pub. Co., 1993), Dt 19:1–22:8.


[7] Inc Thomas Nelson, The Woman’s Study Bible (Nashville: Thomas Nelson, 1995).


[8] John S. Feinberg and Paul D. Feinberg, Ethics for a Brave New World (Wheaton, IL: Crossway Books, 1993), 58-59.


[9] John S. Feinberg and Paul D. Feinberg, Ethics for a Brave New World (Wheaton, IL: Crossway Books, 1993), 106.