Preface
This is not an easy topic or one where the Bible student
may confidently stand in light of available scriptural instruction. It can be
quite complex considering that Christians are divided as to when a fetus
actually becomes a living and sentient being or, if you please, a created
person in the sight of God. Is it at the point of conception within the
mother’s womb, or, as with Adam, when the child takes in his first breath via
the procreation process that God has established for proliferation of planet
earth? Then there is the concept of the Age of Accountability, which is
considered that age, when reached by a child, that he is able to comprehend the
need and way of salvation and is able to make a discerning choice regarding the
matter. In the title this “age” is represented by the word cognizance,
which literally means “awareness, realization, or
knowledge and perception.” And what happens to unsaved children at the
Rapture, that time when Christ appears in the atmosphere to retrieve His
Church, all those saved during the Age of Grace, as described in 1
Thessalonians 4:13-18? Finally, how does the Book of Life and the Lamb’s
Book of Life impact on the subject? These are some of the questions that make
this topic a cumbersome matter to consider.
The reason one may not assume a confident position
regarding this topic is because there is not clear and decisive treatment
regarding it within the Word of God. However, there are a number of scriptural
passages that will allow a Christian to come to thoughtful and reasonable,
although not dogmatic, conclusions. These conclusions are based on various
scriptural texts, definite Bible doctrine and rational thought processes under
the guidance of the Holy Spirit. The following treatment of this matter will
endeavor to convey these foundational issues. Nevertheless, the writer admits
that due to the emotionalism attached to and the ambiguity associated with this
topic, the reader may go away less than satisfied with the outcome of this
study/commentary. In fact, this is a most likely prospect.
Conception of the Person
For lack of a better term, “conception of the person” will
stand for the moment a fetus actually becomes a created being in the
sight of God. A large segment of Christianity and various religions (Note.
This writer does not consider Christianity a religion; rather, it is a union or
relationship with a Person, Jesus Christ, through the sole means of faith)
hold to the belief that upon conception, when the embryo is impregnated by the
sperm, the resulting fetal mass is sacrosanct before God; and furthermore, any
destruction of such is the equivalent to murder of a human being. Then there
are those who just as tenaciously adhere to the Bible as the Word of God who
believe that the development of the fetus within the mother’s womb is the
equivalent to a person being formed out of the “dust of the ground” and his
first breath outside the womb is equivalent to God breathing “into his nostrils
the breath of life” allowing him to become a “living being”—in the same order of
Adam in Genesis 2:7.
For the purpose of this study, this commentator concludes
that a person is sacrosanct before God at moment of conception. This conclusion
is based on both scripture and scientific fact. Luke 1:39-44, the
account where Mary visited Elizabeth when both were pregnant, informs that the
“baby” in Elizabeth’s womb “leaped for joy” upon hearing that Mary, the earthly
mother of Jesus, was present. From this verse, one may conclude that the fetus
within Elizabeth’s womb that would soon be known as John the Baptist was a
feeling and sentient being. Furthermore, from the field of science, this writer
believes it has been demonstrated that a fetus contained within a womb is
subject to the stimulation of its senses. And as for the “breath of life,” the
fetus partakes of oxygen within the womb during normal development. This being
the case, and for the purpose of this study, a child is considered a person
from time of conception within the womb. The concept of abortion is never
considered within God’s Word. It is unfortunate that within present day secular
thought, this practice has become accepted. It appears that today life has been
reduced to its chemical compounds with no link to the Creator, all of which is
within Satan’s master plan. How sad!
Age of Accountability
The “Age of Accountability” is a term that many Christians
believe represents that age in which a child becomes accountable before God
for his actions, the time when he is able to understand moral consequences and
implications—when he can appreciate his lost condition, the need for salvation
and is able to make an informed choice regarding the matter. No where in the
Bible will you find the term, but then, nowhere in the Bible is the term,
trinity or rapture or vicarious or other common terms used by
Christians to express definite biblical truths.
For the purpose of this study, this commentator believes
that there is scriptural foundation for believing in an age of accountability
applicable to every child; although differing in time for and relevant to each
child. This commentator also believes that such an age is applicable to those
who are mentally insufficient throughout their life (mentally retarded) to come
to a proper understanding of their sinful condition and need of salvation.
Although it is true that every person conceived by a human
father and mother inherits a sin nature and is in fact “dead spiritually”
from conception (Romans 5:12, 17; 1 Corinthians 15:22; Psalms 51:5-7; 58:3-5),
there is indication within God’s Word that until a person understands the
concept of God’s law he does not in fact willfully transgress against God and
therefore God does not impute (taken into account or charged against) his sin to
him for eternal purposes (Deuteronomy 1:39; Nehemiah 8:2, 3; Isaiah 7:16;
John 9:41; Romans 5:13; 7:7-10; James 4:17; 1 John 3:4). The distinction is
drawn between what some call “original sin” and “actual sin.” A child with the
sin nature is indeed spiritually dead and is prone to sin, even from birth; but,
before the age of accountability he lacks the understanding of the
gravity of his actions and it is believed that his sin is not held against him
by God.
John MacArthur of the “Grace to You” media ministry (www.gty.org)
has this to say:
However, another point may be helpful in
answering this question. While infants and children have neither sensed their
personal sin and need for salvation nor placed their faith in Christ, Scripture
teaches that condemnation is based on the clear rejection of God’s
revelation—whether general or specific—not simple ignorance of it (Luke 10:16;
John 12:48; 1 Thess. 4:8). Can we definitely say that the unborn and young
children have comprehended the truth displayed by God’s general revelation that
renders them “without excuse” (Rom. 1:18-20)? They will be judged according to
the light they received. Scripture is clear that children and the unborn have
original sin—including both the propensity to sin as well as the inherent guilt
of original sin. But could it be that somehow Christ’s atonement did pay for
the guilt for these helpless ones throughout all time? Yes, and therefore it is
a credible assumption that a child who dies at an age too young to have made a
conscious, willful rejection of Jesus Christ will be taken to be with the Lord.
There is no clear indication in Scripture that pinpoints exactly when in a
child’s development he reaches the age of accountability. As this writer
understands it, Jewish children are not considered to come under the Law until
they reach 12 years of age. But it would be wrong to infer too much from that.
Children develop rationally at different rates; some never develop at all and
are classified as “retarded.” It can only be surmised that every child reaches
the age of accountability in accordance with their genome (DNA— a full
set of chromosomes; all the inheritable traits of an organism) and environment.
And since no one can know for sure when a child crosses over the threshold from
inability to understand to cognizance or comprehension, it is wise for every
parent to constantly expose his children to God’s clear plan of salvation,
which is faith alone in Christ alone.
It should also be made clear that this commentator is not
specifying that a child is saved prior to reaching the age of
accountability. If any term may be used, the word safe is
suggested. One may only be saved through faith in Christ and that only
when one is able to understand the need for and what “faith in Christ” means,
which is a willful and genuine decision to place one’s total trust (confidence)
in Jesus Christ and His sacrifice on Calvary for one’s personal salvation. But
prior to the age of accountability, the person may be safe from
God’s judgment—an eternal judgment based on one’s “willful rejection” of Christ.
The Book of Life and the Lamb’s Book of Life
One’s understanding of what the Bible says about the
Book of Life may influence one’s belief regarding the eternal destiny of
unsaved children prior to the age of accountability. There are
approximately 15 references to the Book of Life or the Lamb’s Book of
Life in the Bible, and there are several views regarding this issue, a few
of which follow:
- There is only one book, the Book of Life and the
Lamb’s Book of Life being the same. This view presents difficulties
since certain scriptures indicate, or at the very least imply, that one’s name
can be “blotted out” of the Book of Life (Exodus 32:32, 33;
Revelation 3:5; 22:19). The inference here is that one can lose one’s
eternal right to heavenly life. If both books are the same and the previous
supposition is true, then there is stark conflict between it and the clear
teaching in God’s Word regarding the eternal security of the believer (John
5:24; 6:39, 40; 10:27-30; 11:25; Romans 8:38, 39).
- There are two books. One is the Book of Life (or
the Book of the Living), which contains all names of everyone born of a
human father and mother, which was written before the beginning of time (Psalm
56:8; 69:28; 139:16; Revelation 20:12, 15); and from which names may be
blotted out based on one’s rejection of Christ and there is no longer any
opportunity to repent (change one’s mind regarding Christ), such as
physical death. Since the Book of Life records everyone from
conception on, indicating that all men are potentially able to go to heaven
from the point of conception unless they become cognizant of and reject the
gospel message, this position then supports the doctrine of unlimited
atonement as taught in 1 John 2:2.
The other book is the Lamb’s
Book of Life (or the Book of Life of the Lamb), but at times referred
to as “Book of Life” (Daniel 12:1, Luke 10:20; Philippians 4:3; Hebrews
12:23; Revelation 13:8; 17:8; 21:27), in which is permanently recorded the
names of every person who by faith alone in Christ alone receives God’s
gift of eternal life.
- The Lamb’s Book of Life, also known as the
Book of [the] Life of the Lamb, is a living record (a
spiritual record; not an actual book with pages) of Jesus Christ in which all
who have received Him by faith are now contained therein through the exchange
of man’s sin and Christ’s righteousness (2 Corinthians 5:21), which is
further attested to by each Christians spiritual union with Christ (John
14:20; 1 Corinthians 6:15; Ephesians 5:30; 1 John 2:24). This position
reinforces the permanency of this book, which then definitely distinguishes it
from the Book of Life from which a person may be extracted.
It is therefore possible that every child before the
age of accountability has access to eternal life, which access is
withdrawn (blotted out) after the age of accountability and at the time
there is no longer any opportunity to repent (change one’s mind regarding
to Christ), such as physical death. But should the child, after the age of
accountability and before physical death, receive by faith (trust in) Christ
and His sacrifice for his personal salvation, his name would permanently remain
in the Book of Life and would also become permanently inscribed in the
Lamb’s Book of Life.
Overshadowing Doctrine
Regarding this issue there are some overshadowing or
overriding doctrines that when considered will influence one’s position
regarding the state of children who die prior to reaching the age of
accountability. They are as follow:
- God is good (Psalm 25:8; 34:8; 69:16; Matthew 19:17;
Romans 2:4)
- God is just (Genesis 18:25; Nehemiah 9:33;
Psalm 119:137)
- God is merciful (Psalm 103:17; 108:4; Titus 3:5)
- God is loving (John 3:16, 17; Romans 5:8; 1 John 4:8,
9, 16)
- God desires eternal life for everyone (1 Timothy 2:4;
2 Peter 3:9; 1 John 2:2)
Christ’s Attitude toward Little Children
Jesus affirmed that the Kingdom of God belonged to little
children. In Luke 18:15-17 He is stating that saving faith is a
childlike faith, but He also appears to be affirming the reality of
children populating heaven (Mark 10:13). The statement by Christ in
Matthew 18:14 affirms that God is not willing that any little children be
lost.
2 Samuel 12:15-18
When the baby boy born to David and Bathsheba died, David
ceased his state of sorrow and declared his confidence that he would see the
child again. The only interpretation that does justice to the text is that
David knew that his child went to paradise and that upon David’s death he would
join his child there.
Unsaved Children and the Rapture
Although there is ample scripture regarding the Rapture of
the Church (Body of Christ), there is no explicit enlightenment pertaining to
unsaved children. Children who have reached the age of accountability
and have been saved will most definitely be included.
There are devoted Christians who “hang their hats” on 1
Corinthians 7:14 regarding their children (and grandchildren), believing
that this verse conveys the possibility that children who have not reached the
age of accountability will accompany them in the Rapture. This
commentator respectfully disagrees with this interpretation.
The meaning of this verse is that it has nothing to do with
the salvation of the unbelieving spouse or the children of the union between the
believer and the unbeliever. On the other hand it is Paul's instruction
regarding this unequal union, which he explains is a dissimilarity or contrast
to the Old Testament legal requirement regarding such a union. When Jews
married heathen wives and had children by them, they were commanded to put both
the wives and the children away (Ezra 9:1—10:44). Under grace, Paul
explains that such a union has a sanctifying influence pertaining to the
unsaved spouse, which is to say that the unbelieving spouse has been placed in a
"set apart" position in which conditions are more favorable for that person to
be saved. This would go both ways, no matter which spouse was unsaved. But it
does not mean that the unsaved spouse is "saved" because of the “state of
salvation” of the other spouse. If this were true, it would seriously violate
very specific instruction throughout God's Word regarding the doctrine of
salvation. This state of "sanctification" (or its meaning) is also true
regarding the children of the union, since the word "holy," as used in 1
Corinthians 7:14 pertaining to them, also comes from the root word
translated "sanctified." In other words, the children of a union where at least
one spouse is a believer are in a better position to be saved than if they
belonged to a husband and wife who were both unbelievers.
One is left to conjecture regarding those children who have
not reached the age of accountability at the time of the Rapture. But if
one views the Rapture as a demarcation between the Age of Grace and the start of
the Great Tribulation upon earth, it is reasonable from all that has been
discussed to conclude the following. All children, whether of saved or unsaved
parents, who have not reached the age of accountability, are extended the
grace of God—since Christ has indeed paid for them on the cross (1 John 2:2)
and they are not under condemnation stemming from a personal and willful
rejection of Christ—such being the natural expression of God’s goodness,
justice, mercy and love. To assume that all these children would obtain
cognizance during the seven year tribulation period, is, to this
commentator, a stretch and apparently unfair in light of God’s revealed nature.
Does the extraction of children during the Rapture include the unborn fetuses
within lost mothers’ wombs? To be consistent, it must. At the Rapture this
commentator can accept the position that there will be many unsaved soon-to-be
mothers who will find themselves no longer pregnant in a “wink of an eye.” And
if this is so, won’t it be an interesting situation to explain? If anyone
wishes to disagree with this conjecture, it is perfectly okay with this
commentator.
Another Opportunity?
Now whether or not any children under the age of
accountability who are transferred to heaven either through death or the
Rapture are provided another opportunity to hear the gospel message for
acceptance or rejection, this again must be left to conjecture. One may believe
that such an opportunity will be provided to them to mature and hear the gospel
message during the Millennial Kingdom. This may be true, but there is little
scriptural text to clearly support such a view.
Caveat
As this commentator stated at the beginning of this study,
“This is not an easy topic or one where the Bible student may confidently stand
in light of available scriptural instruction. It can be quite complex . . . .”
This commentator has drawn conclusions within this study with which he is
certain many will disagree. That’s okay. There are several, if not many,
topics within God’s Word where concrete dogma may not prevail. What happens to
children prior to the age of accountability at the time of the Rapture is
one of them. But all Christians will agree that one day when they are with
Christ around the throne of God, they will know and understand all the answers
and all be of like-mind.