While this list of examples may at first glance seem purely descriptive rather than prescriptive, Paul instructed believers to imitate him in the ways of Christian life and ministry (1 Cor. 4:16; 11:1), and it is clear that calling the governing authorities to account for righteousness’ sake was indeed part of his ministry. The same apostle who commanded believers to submit to the governing authorities (Rom. 13:1) did not remain silent on issues of righteousness and unrighteousness and called law-makers to account.
In terms of the abortion issue in particular, I encourage you to prayerfully consider the words of the following commands found in the book of Proverbs:
“Rescue those who are being taken away to death; hold back those who are stumbling to the slaughter.
If you say, ‘Behold, we did not know this,’ does not he who weighs the heart perceive it?
Does not he who keeps watch over your soul know it, and will he not repay man according to his work?”
“Open your mouth for the mute, for the rights of all who are destitute.”
While these passages are not written about abortion in particular, they certainly bear relevance to how Christians should respond to the issue. If we know the truth about abortion and yet refuse to do anything about it—even to speak out about it—then we are just as guilty as those committing these acts. Instead, let us be obedient to God’s Word. Let us speak out and be a voice for those little ones who have no voice. Let us defend those who cannot defend themselves. Let us rescue these defenseless little ones from the slaughter of abortion. Let us love and care for these little neighbors of ours just as we would want to be loved and cared for.
For a helpful survey of attitudes toward abortion in the Greco-Roman World, see Michael J. Gorman, Abortion and the Early Church: Christian, Jewish and Pagan Attitudes in the Greco-Roman World (New York: Paulist Press, 1982). The rest of this paragraph summarizes some of Gorman’s key findings.
Cf. Joshua Craddock, “Protecting Prenatal Persons: Does the Fourteenth Amendment Prohibit Abortion?” Harvard Journal of Law and Public Policy 40, no. 2 (2017): 539-571.
Adapted from Norman L. Geisler, Christian Ethics: Contemporary Issues and Options, 2nd ed. (Grand Rapids: Baker Academic, 2010), 148-149. Cf. Randy Alcorn, Prolife Answers to Prochoice Arguments, 3rd ed. (New York: Multnomah Books, 2000), 313-322.
This is one of the reasons we know that the Holy Spirit is a divine Person and not some impersonal power or force, for He is likewise referred to with personal pronouns (e.g., John 14:16-17, 26; 15:26; 16:7-14).
One point not listed but worth noting is the strong possibility that the New Testament prohibits abortifacients in Galatians 5:20 and Revelation 9:21; 18:23; 21:8; and 22:15 with the use of words from the same group as pharmakeia, which, while possibly referring to drug use more broadly, usually bore more negative connotations and was often used to refer to abortifacients in particular. Given the fact that the New Testament places it in its vice lists and early Christian interpretations of these passages, the more negative meaning of the word is almost certainly the intended meaning. For further discussion, see Gorman, Abortion and the Early Church, 48.
For a larger list of examples and a fuller discussion, see Wayne Grudem, Politics According to the Bible: A Comprehensive Resource for Understanding Modern Political Issues in Light of Scripture (Grand Rapids: Zondervan, 2010), 58-61.