The question of the eternal destiny of unborn children presents us with a profound theological challenge: Do all unborn children go to heaven?
It might be tempting to offer a simple “yes” or “no” answer, but as opposed to answering it right off the bat—and having a one-word article—I will guide you through the Scriptures to demonstrate one way of arriving at a reasoned conclusion through biblical reflection. It is my belief that the true value of this discourse arises not from the passive reception of an answer but from witnessing an approach to Scripture through which you can actively delve into exploration. Now, to the best of my knowledge, the Bible does not provide a direct answer to this specific question. Consequently, being fully convinced of the sufficiency of God’s Word, we are thus tasked with discerning principles that will aid us in formulating a thoughtful response.
Let us start with a simpler question: Who is welcomed into heaven? The Bible provides a clear response to this: only the elect are destined for heaven. And who are these elect? They are the ones who were elected or chosen by God before the foundation of the world. This means that even before God commanded, “Let there be light,” He had already determined those who would be saved, have faith in Christ, and ultimately reside in Paradise. It is also evident that God’s choice of the elect, having been made before the creation of the world, was unconditional, indicating that it depended not on our merit or actions but solely on His sovereign will. Ephesians 1:3-5 provides clarity on this matter:
Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will.
We find additional insight in II Thessalonians 2:13:
But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the first fruits to be saved, through sanctification by the Spirit and belief in the truth.
Jesus Himself sheds light on this in John 15:16a:
You did not choose me, but I chose you.
Moreover, a close examination of Romans 8:28-30 reveals that the initiative in salvation belongs to God alone:
And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.
For further contemplation, I would suggest reading II Timothy 1:9 and John 6:37, which offer further insights into these concepts.
Let’s return to the pertinent question we are addressing: Do all unborn children go to heaven? Scripture is clear that, at least in one instance within the Old Testament, a young child was taken to be with the Lord, as described in II Samuel 12:16-23. Within this narrative, following David’s adultery with Bathsheba and the subsequent death of her husband Uriah, David marries Bathsheba, who bears him a son. When the child falls gravely ill as a consequence of divine displeasure, he ultimately passes away. Yet, after a period of fasting and seeking God, David says:
But now he is dead. Why should I fast? Can I bring him back again? I shall go to him, but he will not return to me. (II Samuel 12:23)
Here, King David carried a sense of eternity in his heart, finding solace in the belief that he would one day reunite with his child. Clearly, he did not expect the child to return from death but held a confident hope of a reunion in a future where his son would experience a fuller, richer life than ever before. From this, we can deduce that all children who are among the elect, whether born or unborn, are assured their place in heaven.
Accordingly, if it is accepted that all the elect are destined for Paradise, a question arises: How can we discern whether an unborn child is among the elect? The answer to this question remains beyond our grasp, for such knowledge resides solely within the mind of God. However, what we can glean from Scripture is whether there is evidence of salvation for children in the womb. This, of course, stems from the understanding that only the elect are ultimately saved. Indeed, the Bible provides clear indications that an unborn child can be saved. For instance, the Gospel of Luke recounts a poignant encounter in its first chapter where Mary, then pregnant with Jesus, visits her cousin Elizabeth, who is carrying John the Baptist. The narrative, found in Luke 1:41-45, describes this visit in detail:
And when Elizabeth heard the greeting of Mary, the baby leaped in her womb. And Elizabeth was filled with the Holy Spirit, and she exclaimed with a loud cry, “Blessed are you among women, and blessed is the fruit of your womb! And why is this granted to me that the mother of my Lord should come to me? For behold, when the sound of your greeting came to my ears, the baby in my womb leaped for joy. And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord.”
It is evident here that the unborn John exhibited a fruit of the Spirit (joy) while still in the womb, suggesting he was already born again. Only those who are regenerated can respond positively to the Lord. In contrast, those who have not been spiritually regenerated are considered spiritually dead and, therefore, cannot interact with the divine.
Consider also the words of David in Psalm 22:10, where he reflects on his relationship with God from the very beginning of his life:
I was cast upon You from birth; You have been my God from my mother’s womb.
Moreover, in Jeremiah 1:5, God speaks about the prophet Jeremiah, noting that he was consecrated, or set apart for God’s purpose, from the womb:
Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations. (c.f. Psalm 139:13; Isaiah 44:2, 49:5; Galatians 1:5)
The Hebrew term for consecrated here implies being dedicated to divine service.
As alluded to previously, the primary reason for anyone’s salvation is attributed to God Himself—specifically, to God’s grace, which is received through faith. But how is such faith acquired? It comes through hearing the proclamation of the Word, as the primary means by which people are saved is by hearing the gospel. This principle is captured in Romans 10:17, which states, “So faith comes from hearing, and hearing by the word of Christ” (see also Matthew 13:1-23). In the usual course of events, an unborn child does not experience life in the same way; their life outside the womb has not yet commenced. This raises intriguing questions: Are unborn children capable of hearing and responding to the Word in the womb? Is it feasible for an unborn child to genuinely understand the gospel, particularly when they have not yet developed the physical ability to hear? These are matters on which the Bible does not provide a direct answer, and therefore, I will refrain from speculation. What is certain is that salvation is a divine mystery, ultimately planned by God. While humans may provide the means, the effectiveness of salvation rests solely in the hands of God. This divine sovereignty in salvation is further affirmed by Jesus in John 3:7-8, where He speaks of the new birth, underscoring that it is God who sovereignly enacts this profound change:
Do not be amazed that I said to you, ‘You must be born again.’ The wind blows where it wishes, and you hear the sound of it, but you do not know where it is coming from and where it is going; so is everyone who has been born of the Spirit.”
Thus, upon integrating these biblical insights, we find that the Scriptures provide ample evidence that it is possible to be born again in the womb. This leads us to partially answer the question: Can unborn children go to heaven? The Scriptures affirm that, indeed, the unborn can be granted entrance into Paradise. However, the more complex question remains: Do all unborn children go to heaven? In order to delve into this inquiry, it is imperative to consider two critical biblical doctrines: the doctrine of total depravity and the doctrine of God’s justice.
It would be inaccurate to claim that unborn babies are sinless and innocent, as the Bible makes it clear that all humans are affected by total depravity. This concept suggests that, as a consequence of the Fall of Adam, every individual is inherently sinful, ensnared by sin, and incapable of seeking Christ without God’s grace. Essentially, our sinful actions stem from our innate sinful nature. This point is pertinent to our discussion, as it suggests that our nature is marred by total depravity from the moment we exist in the womb. David acknowledges this in Psalm 51:5:
Behold, I was brought forth in guilt, and in sin my mother conceived me.
Under the inspiration of the Holy Spirit, David indicates that our struggle with sin begins at conception. From the very start, the human heart is not naturally drawn to God but is instead “deceitful above all things” (Jeremiah 17:9). Consider also Psalm 58:3, where the text says:
The wicked have turned away from the womb; these who speak lies go astray from birth.
Another consideration we must examine is the concept of divine justice. In the New Covenant, God’s justice is meted out to individuals based on their own deeds. God is just, and by His standard, the punishment must align with the individual’s actions. This is reflected in Jeremiah 31:30, where God says, “[E]veryone will die for his own wrongdoing.” Similarly, Romans 2:1-2 states:
Therefore you have no excuse, you foolish person, everyone of you who passes judgment; for in that matter in which you judge someone else, you condemn yourself; for you who judge practice the same things. And we know that the judgment of God rightly falls upon those who practice such things.
Then, in Romans 2:6, Paul reflects the sentiment of Psalm 62:12, stating that God “will render to each person according to his deeds.” Indeed, it is understood that an unborn child will not face divine judgment or consequences for the sins of adults. These verses consistently address the commission of wrongful actions, emphasizing personal responsibility and accountability for one’s own misdeeds. We are now challenged by questions: If an unborn child inherits a sinful nature, what specific sins are they actually committing? What evil deeds are they doing? Are they able to discern right from wrong? How can one commit an act of wrongdoing if one cannot distinguish between good and evil?
Certainly, without God’s grace, a child in the womb possesses a moral inability to serve the Lord. However, unlike those of us who have been born, the unborn also experience a natural inability. If the unborn are to be judged based on their deeds, we have to consider that, as a function of their predicament, they are incapable of performing any actions. To distinguish between moral and natural inability, allow me to provide an analogy (used for a separate discussion) first described by Jonathan Edwards.
Imagine a man imprisoned in a cell. The king approaches the cell and offers the man freedom, saying, “All you need to do is bow before me, and I will release you.” The man is not restrained and thus has the ability to stand, approach the door, and bow to the king. But he refuses because he harbors animosity toward the king in his heart. Thus, while he is physically capable of bowing, his hardened heart prevents him. This man has a moral inability to obey.
Let’s imagine a different scenario where a man is confined in a cell. The king arrives at the door and declares to the man, “All you need to do is bow before me, and I will release you.” This man, however, is shackled with iron chains and cannot move. The man then tells the king, “My Lord, there is nothing else I would rather do than bow before you, for I deeply desire freedom. But these chains render me powerless to act.” This man possesses the moral ability to obey but is hindered by a natural inability: an external force that physically prevents him from obeying.
The Scriptures we have examined make it clear that divine justice is contingent upon actions. Yet, considering the unborn’s natural inability to perform actions that could be deemed sinful, it is my stance that the unborn possess a valid excuse in God’s courtroom. The term “excuse” is specifically chosen here, as it reflects the language used by the Apostle Paul in Romans 1:20. Beginning in Romans 1:18, Paul establishes that Gentiles are guilty before God. He continues to explain that Jews are not exempt, even with their knowledge of the Mosaic Law; indeed, such knowledge actually heightens their accountability. Since all humanity stands accused, all are in need of salvation, and thus, Christ is the only solution. However, if Gentiles lack the Law of God, how can they be held guilty? The answer lies in the testimony of creation itself. Romans 1:18-20 explains:
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth in unrighteousness, because that which is known about God is evident within them; for God made it evident to them. For since the creation of the world His invisible attributes, that is, His eternal power and divine nature, have been clearly perceived, being understood by what has been made, so that they are without excuse.
Paul’s argument is that even if one is a pagan in the most remote place, without knowledge of the Christian message, unaware of Jesus, or unfamiliar with the Bible, there remains no excuse for disbelief. This is because the very act of creation bears witness to the existence of God. The external world, created by God, evokes an internal recognition of His presence, as the sensory experience of the natural world invites divine understanding. The essence of the matter is not the absence of truth but the suppression of it. The crucial observation is that Gentiles are without excuse because they can perceive creation. Following this logic, it could be reasoned that the unborn, who cannot perceive creation, would indeed have an excuse. They are unable to “clearly perceive” and thus understand “what has been made.”
Before I conclude, it is necessary to address a distinction some may draw regarding the maturity of an unborn baby. For instance, they might differentiate between a child that is two weeks into development and one that is eight months along. My response is that the Bible does not recognize such distinctions, as evidenced by the fact that the New Testament uses the same Greek word (βρέφος) for both a newborn infant and an unborn child (see Luke 1:41). Additionally, the Mosaic Law unequivocally treats a fetus in the womb as a fully realized person (Exodus 21:22-23). Such a view counters the erroneous belief, perhaps rooted in certain pagan ideologies, that a fetus is just a lifeless “clump of cells,” disappearing into nonexistence if not brought to term.
Cognizant of the unique predicament of the unborn, we must consider the standards by which they are judged. According to my understanding of Scripture, although the standards of God remain constant, the unborn seem to occupy a category that has a valid excuse. While divine wrath is traditionally associated with one’s actions, the unborn, having no such record of deeds, may not be subject to this measure. Conversely, divine grace operates independently of our works, and it is within God’s sovereignty to extend grace to anyone He chooses. In my view, the unborn, by virtue of their blamelessness and vulnerability, might be seen as recipients of God’s profound mercy. This view aligns with the Bible’s repeated depictions of God’s special care for children—a care evidenced in passages such as Psalm 127:3-5; Matthew 18:10, 19:14; and Mark 10:13-16. Moreover, God is characterized as a compassionate and loving Father who delights in steadfast love, not wrath (Micah 7:18). It is entirely plausible that God, in His omniscience, has foreknown every child who would not survive to birth. Similarly, it is within the realm of possibilities that Jesus’ sacrificial death on the Cross encompassed all unborn children, a reflection of divine foresight and intention.
So, do all unborn children go to heaven? I believe the answer is yes. It is important to acknowledge, however, that while this answer is certainly possible based on what the Bible says, it is not necessary. Indeed, others may search the Scriptures and arrive at different interpretations.
For many, the belief that all unborn children are received into heaven offers immense comfort, assuring them that these souls depart from a world of suffering directly into Paradise. Numerous children, due to natural causes, pass away before they ever have a chance to experience life. They transition directly from the womb to heaven. Similarly, there are many children who, through the grievous decisions of others, have their lives ended before birth. They, too, I believe, make this immediate passage to heaven. And while the despicable schemes of the devil have persuaded countless adults to engage in infanticide, this situation, in essence, is increasing the number of precious souls in heaven—souls cherished by God Himself, who will forever glorify the Lord. Only God can transform such horrendous evil into eventual good.
My wife and I experienced the loss of our first daughter while she was still in the womb over a decade ago. Like David, we hold onto the hope that we “shall go to her, but she will not return to us.” My earnest hope is that one day, I will see Charlie for the first time in Paradise. I look forward to the day when, in the divine kingdom:
He will wipe away every tear from their eyes; and there will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things have passed away. (Revelation 21:4)
Praise God.
Dr. C. H. E. Sadaphal