Let The Little Children Come To God For Life Of The Only Son's Life

Affirmation #4

God’s Word declares that all human life is a sacred gift and that His Law is supreme over man’s life and man’s law (Ps.127:3-5; 139:13-16; Rom.2:15-16; Acts 10:42; 17:31; 1Cor.4:5).

We are approaching the fourth ‘affirmation’ directed by the booklet “How Can We Rescue Those Being Taken Away To Death?” in my critique of their motivational doctrine to deliver the unborn from the hands of ungodly men. Again, my attempt is not to discourage those who are in the battle to preserve life, of which God gives to the just and unjust alike (Matt.5:43-48; Acts 17:25), from growing wearing in doing good (2Thess.3:13), but rather to discourage them from justifying this motivation to preserve life on the imagination that “all human life” is a sacred gift of God (Mk.14:21). And by way of reminder, the keyword is “sacred.” All life is a gift from God, but not all life is blessed by God (Rom.9:17-18; Ex.12:12-13; Dt.3:6; 1Sam.22:19; Zech.5:4). Therefore not all life is “sacred” according to God’s image and likeness (Ex.12:12-13; Gal.3:10-14). I believe I have already established that truth in my previous posts attacking this presumption (Eph.6:17; Heb.4:12). But let’s examine the support and proof texts being used to motivate the church to act on behalf of the unborn. Psalm 127:3-5 is being used to hold up this idea of life being a “sacred” gift of God. But the context in which these verses are taken is from a warning to the builders of the house, a warning that those who labor shall labor in vain if the LORD is not building the house with them. Therefore children are only a reward and a heritage when they are from the blessing of the LORD (Rom.4:7-8; 9:5; Gal.3:8-9; Heb.6:7-8). So this is not incorporating that all life is a sacred blessing to the world, for it is only when they are the fruit of the LORD that they shall speak with their enemies at the gate (Matt.3:8-10). And the enemies implied here are those domestic enemies of the LORD’s righteousness (Phil.3:18; Rom.11:28). So these are children born inside the covenant of God with Israel’s house, of whom Solomon writes this song of ascents according to the blessing and promise of the Word of God. Did Solomon’s children become to him a quiver full of arrows that were used of the LORD? No, they became like rocks in a loaf of bread to feed him with the sorrows of their vanities as he became a watchman, like one spoken of here, who laid awake in vain (Ecc.1:1-3, 12-18; 2:17-21).

Next, we read Psalm 139:13-16, where David is basking in the covenant of grace and in the unconditional election of his soul from before the foundation of the world. This, too, is a rebuke to the presupposition that “all life” is sacred in terms of the Lord’s blessing. The key verse is (vs.16), where David is meditating on how God viewed his “unformed” substance in the “lowest parts” or the “bowels” of the earth, signifying the darkness and death of his conception in the womb of sin (Ps.51:5). And in this verse, the “book” of life is mentioned wherein David was made to know God’s thoughts toward him (Rev.13:8; 17:8; 20:12, 15; 21:27; 22:19), which cannot be referring to the books of human works that are authored by sin. Therefore to “know these things,” and to subtract from God’s thoughts concerning (these things) in your meditations, is to write your own name in the books of damnation (Rev.20:12, 15). This book of life was written that we might know Him who is eternal life (Jn.17:3; 20:30-31; 1Jn.5:13). Therefore we must leave that which is yet “unformed” in the bowels of darkness to Him who knows all things to judge what is a ‘sacred’ gift (Ps.139:15; Dt.29:29; Rom.8:19). However, those who understand that life is a gift of God do not offer the secret things to the unseen demonic world (2Cor.5:7, 9-11). We who love the Lord honor his commandments (Jn.14:15), and it is the Lord who desires mercy (Hos.6:5-7), for if we know what that means, we shall not sacrifice the innocent (Matt.9:13; 12:7; Jer.2:34; 19:4; Ex.23:7). Notice that it limits our understanding to innocent blood, not sacred blood (Dt.21:8). Innocent blood doesn’t mean it is righteous blood (nor) sacred. Therefore the secret things belong only to the Lord in the covenant of mercy in that while we are still in the “secret place,” we are innocent until proven guilty of forsaking the covenant (Hos.2:23; Matt.6:6; Ezk.7:22).

Now it is true that God’s Law is supreme not only over man’s life but man’s laws. And since God is sovereign over a man’s life, it is God who determines a man’s value (1Tim.5:17). Therefore the man that is poor in spirit, who mourns over sin, and is meek while he hungers and thirsts for righteousness, obtaining mercy by mercy while he is becoming pure in heart, and creating peace by the gospel of peace is a man blessed by the eternal value of God’s Word (Matt.5:3-9). When the Law and the Testimony is the value of a man’s delight (Ps.1:2; 19:7-14; 119:123-128), he becomes the value of the measure of his delight (Mk.4:21-25; Lk.6:38; Rom.12:3; Eph.4:7; Ps.37:4; Rom.7:22). God is sovereign over all of life (Jon.2:9; Acts 10:34-38; 13:48; 16:16; Rom.9:15-24). And so that’s why men show “the work of the law” on their hearts since the day of Adam’s blasphemy of the sovereignty of God (Lk.1:70), in choosing to eat of the forbidden fruit of knowledge (Rom.1:18-21, 29-32). In this, Adam chose to discern for himself between what is good and evil, declaring himself to be free from God’s power and creating his own rule, reigning with Eve as “gods” of the fallen creation (Gen.3:5, 22-24; 4:1, 25; 5:3, 5, 8, 11, 14, 17, 20, 27, 31; Ps.82:6-8). The “work of the law” then, in Adam’s sin, is the sinful race becoming “a law to themselves” in serving sin (Jn.8:34; Rom.6:20; 1Cor.15:56; Rom.1:28-32). Therefore men don’t have the right to base their laws according to the understanding of their own fallen reasoning (Rom.2:11-12; 1Cor.2:6, 10-16; Phil.4:7; Rom.3:11; Pr.3:5). They are to justify their laws by the proper applications of God’s living Word (Rom.2:13-16; Rom.3:31; 4:5; Heb.4:12). For although when they are a law to themselves, yet practice those things that accord with the law of God, they are not justified by it apart from the law (and the testimony) (James 2:7-13; Heb.10:28-29). And so when they do those things that are written in the law, yet are without the law (and the testimony), they are without excuse on the day of wrath “knowing the righteous judgment of God” (Rom.1:18-20, 28-32; 2:11-12, 16). Sin and death, then, are the image of the righteous judgment of God as “the work of the forbidden fruit” carries out its curse upon the sinful race (Rom.5:12-14; 6:23).

Therefore it is good for us not to judge anything before the time of this righteous coming of God in Christ to judge the living and the dead (1Cor.4:5; Acts 10:42-43; 17:31). But our commission is not to ensure that everyone, especially every infant, be known as sacred blood, ‘bearing divine and infinite worth according to God’s power and attributes’ but is to make Christ known as the (only) sacred blood and Son of God that was poured out in death for the remission of sins for all who call upon His resurrection name (Jn.3:16; Ps.86:5; 145:18; Rom.10:12; Heb.9:22; Acts 2:38; Lk.1:70-77). And so we are to let the little children come to Christ by this gospel call and promise for all who call upon Him in the righteousness of His substitution image and for the glory of His holy name (Mk.10:14; Matt.6:9-10, 13-15; 28:18-20; Jn.1:14-18, 29; Rom.8:28-30; 9:6-13).