At times, God called people to enter into war with the goal of killing their enemies. The Bible clearly distinguishes between this type of killing and murder.
The Old Testament Law declares and expresses the mind of God. It demonstrates God’s hatred for sin and His desire for just judgment.
God places a high value on life. His desire was for man to be fruitful and multiply and bring forth abundantly in the earth (Genesis 9:7).
The children of Israel were a thorn in the flesh of the Egyptians. The Israelites multiplied and grew stronger with each increase in affliction. In an effort to change this pattern, Pharaoh sent out the edict for the midwives to kill all the Hebrew male children at the time of birth. Because they feared God, the Hebrew midwives refused to obey the command. What would the world have missed out on had the midwives obeyed? In the very next chapter, the Bible tells of the birth of a baby boy. He was hid until he could no longer be hid, and then he was released into the care of the Almighty God. According to the law, this boy should have been killed. His name was Moses (see Exodus 2:1-4).
A tremendous spiritual and physical battle wages around the value of life and the determination of when life begins. Unfortunately, Christians have incorporated the unscriptural terminology of the world by allowing the opposition to define these most important matters. This is especially true concerning the birth of a child. According to the Bible, a woman who is expecting is said to be “with child” (Genesis 16:11; Matthew 1:18). Modern terminology removes the direct association of the unborn to life. Sadly, the termination of the unborn life is simply labeled as an “abortion” rather than murder (the ungodly shedding of innocent blood). To abort means the cancellation of a mission. A woman who is “with child” has another living soul “with” her. As time progresses in the child’s development within the womb, the mother becomes “great with child” (Luke 2:5) until she is “ready to be delivered” (Revelation 12:4; see also 1 Samuel 4:19; Isaiah 26:17).
At first glance, this passage appears to be less expressive than many others which cover a wider range of study. After all, a single reading of our passage proves that nakedness is the opposite of being clothed or covered. This truth is confirmed by other similar passages as well (Leviticus 18:6; Job 24:7; Isaiah 58:7). However, this subject is much more complicated than merely whether someone is covered or not. It is important to understand the full context. For example, is nakedness the failure to cover every part of the body or are there parts of the body considered secret or private (Isaiah 3:17)? Though there are certainly other secret or private parts, the Lord plainly declared that uncovering the legs and thighs was nakedness (Isaiah 47:1-3). For this reason, the priests were told to wear breeches to cover these parts under their priestly attire (Exodus 28:42).
Adam and Eve, before the fall of man, were naked and rightfully unashamed (Genesis 2:25). The Bible indicates that the first notable difference following the fall came when the couple felt shame over their nakedness (Genesis 3:10). This shame led them to cover themselves with aprons sewn from fig leaves (Genesis 3:7). From that day forward, nakedness and shame have been inseparable. In Exodus 32, Aaron led the people of God in idolatrous worship which included dancing and nakedness. In that passage, the Bible says, “Aaron had made them naked unto their shame” (Exodus 32:25). The Lord reiterates this affiliation in a warning to the Laodiceans by saying that they should be clothed lest the shame of their nakedness appear (Revelation 3:18).
