Bible verses on human enhancement

This is a list of all the bible verses that I’ve seen used, or thought could be used, against transhumanism. They are sorted in by book, chapter and verse. The quoted text is from the King James Version (KJV), but the link for each verse goes to the New Living Translation (NLT), so if you don’t understand the Biblical English of the KJV, try the more modern translation given under the link.

Genesis 1:27 So God created man in his own image, in the image of God created he him; male and female created he them.

If humans are the creation of God, then one could argue that to start changing that creation is trespassing on divine territory. Likewise, if man is made in God’s image, then to change man is to go away from the image in which God made us, or perhaps even blasphemous. But this line of reasoning assumes that those parts which may be enhanced are in the image of God. Is our intelligence resemblant of God’s intellect? Are our muscles made to be similar to God’s? If not, then how can changing them be wrong? Nonetheless, the concept of imago Dei is a central one in Christian bioethics.

Genesis 1:31 And God saw every thing that he had made, and, behold, it was very good.

In a similar vein to the above argument, one could argue that because the creation of God is very good, then changing it can only make things worse. On closer inspection, clearly this does not follow from the above verse. There is little evidence to assume that humans would be changing a part of nature that was considered ‘very good’ (since the Fall of Man, not everything is considered ‘very good’ by God), nor that changing it would necessarily spoil its goodness (would not an ‘enhancement’ possibly make it better).

Genesis 2:24 Therefore a man shall leave his father and mother and be joined to his wife, and they shall become one flesh.

This verse (and the New Testament repetitions of it) is loved by many religious groups against cloning (and even IVF, depending on the interpretation), because it is a Biblical ordainment that reproduction should occur between a woman and a man, when they become one flesh. Of course, this depends entirely on the interpretation. 1 Corinthians 6:16 uses ‘one flesh’ to simply mean having sex. So, at best I can see a moral prescription for having sex with one’s wife, but I don’t see anything there about reproduction having to occur at the same time. ‘Test-tube’ babies, designer babies and even clones would still have a mother and a father (in the case of the clones, the genetic mother and father, strictly speaking, will be the parents of the person who was cloned. But genetic parenthood is not important – social parenthood, the caring and loving of the child, is).

Genesis 9:6 Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.

Here the rationale for capital punishment is that murder is destroying that which God created in his own image, so perhaps one could apply that logic to human enhancement which opts to replace parts of God’s image in humans. Taken to an extreme, this could lead to capital punishment for those changing their genomes or replacing parts of their bodies – not good news for patients of gene therapy or recipients of prosthetic limbs. Also, while it is clear that destroying an entire human being would destroy that which was created in God’s image, it is not clear whether changing just a few parts of human body or nature would also be changing that which was created in God’s image.

Psalm 139:13-16 For thou hast possessed my reins: thou hast covered me in my mother’s womb. I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them.

This psalm offers a double-whammy against human enhancement. First, it says that we are wonderfully made, which casts doubt over our ability to do better (however, it doesn’t say we shouldn’t try). Second, the mention of development inside the womb (apparently the human uterus is the lowest part of the earth) is one that pro-lifers may use to argue against the many embryo-destructive experiments that would be required to develop biotechnological human enhancement.

Isaiah 45:9-12 Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands? Woe unto him that saith unto his father, What begettest thou? or to the woman, What hast thou brought forth?

Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me. I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded.

Here is yet another argument against changing what God has created. These verses indicates that we shouldn’t second-guess God, because he made the earth and the heavens, so must be competent in making humans. But when a human is born with a genetic abnormality, we do everything we can to cure it.  This argument seems to go too far, stating we should have a ‘hands-off’ approach to our bodies and let God do it all, which is more than we usually will do.

Jeremiah 1:5 Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee.

This is not so much against human enhancement per se, but is often used to illustrate the wrongness of research on human embryos. This verse speaks of how God knew us before we were even born, or even conceived. This would suggest that someone begins (in God’s eyes) before conception, which could lead to the argument that abstaining from sex is killing a person. But seeing as that wouldn’t lead to a person (a ‘thee’ for God to talk to), this verse does nothing to indicate that the embryo is when “human life” begins. So therefore doesn’t prove that embryo-destructive means to enhancement are wrong.

Ecclesiastes 7:13 Consider the work of God: for who can make that straight, which he hath made crooked?

One could argue that this verse indicates we should not be tampering with what God ‘hath made crooked’. However, it appears to me to be arguing that we cannot, not that we should not, change what God has done. Also, this verse appears to claim medicine is impossible or sacrilegious, unless of course one believes that God did not make diseases (and that they were things we ‘hath made crooked’). This verse also makes the title sequence of Gattaca.

Mark 10:9 What therefore God hath joined together, let not man put asunder.

In much the same way as the above verse from Ecclesiastes, this verse argues that man has no place messing with what God has done. However, this could easily be claimed to be out of context, because when Jesus says the above verse, he does so about divorce, not any part of the human body, or else it would make all surgical incisions akin to immoral acts.

Luke 5:31 And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.

This verse appears to argue for a therapy-enhancement distinction. However, again this may be out of context, as Jesus says the above as an analogy for his behaviour around sinners, not as a recommendation or teaching.

1 Corinthians 3:16-17 Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

This suggests that any defilement of the body will result in God destroying that person, which may seem like bad news for human enhancement, but note that the precise defilements are not listed here.

1 Corinthians 6:19-20 What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s.

This verse, like the one before it, appears to kill any argument for bodily autonomy. Although, given that Christians often shave, cut their hair and otherwise control their own body, it is hard to say that exactly what God’s role is in making decisions about what our body can be used for. The context of this verse is talking about fornication, so it might be out of context in a bioethics debate.

I Corinthians 15:39 All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.

Another verse on the mixing of animals and humans. This verse needs to be paired with another verse, such as Genesis 1:31 or Mark 10:9, in order to argue that what God has created is good and that we should leave it that way. The differences between man and the animals are not an argument against transgenic humans, but this requires evidence that these differences are sacred.

II Corinthians 12:9-10 And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.

The apostle Paul seems here to be suggesting not only that enhancement is bad, but so is anything that takes away illness and weakness. This is so far removed from how most Christians act that it is hardly worth a response. This argument will fall just like that which argued the pain of childbirth was good and not to be attenuated with anaesthesia.

Ephesians 5:29-30 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church. For we are members of his body, of his flesh, and of his bones.

Paul gives the impression that nobody hates his own flesh, even though he writes of the ‘vile body’ to the Phillipians (see below). Nonetheless, this could be an argument against thinking that the current human state is not the optimum. However, I think that the most nourishing and cherishing thing we could do the our bodies is to enhance them so they don’t get sick or injured ever, and live for as long as possible. Also, this is actually an analogy for loving other people, so the ‘out of context’ retort could be given again for this.

Phillipians 3:20-21 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

If Jesus is going to enhance us, perhaps we are ‘playing God’ (or ‘playing Jesus’) by enhancing it ourselves. Then again, if Jesus is perfect, then no matter what we do there will still be something left for Jesus to enhance in us.

Philippians 4:11 Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content.

This could be an argument against somatic enhancement, as it argues that we should be content to be who we are. Yet, it seems this may also apply to those born with disabilities, and given that we attempt to heal such people, it seems too over-reaching with such an interpretation.

Hebrews 9:27 And as it is appointed unto men once to die, but after this the judgment

This is primarily against radical life extension, but possibly with support from Genesis 6:3, this could be used against any form of life extension that pushes the lifespan above 120 years. However, a few people already live over 120 years and we don’t kill them, so perhaps this is an unlikely interpretation. Further, provided we are alive the possibility of death exists, and so if God wants people to die, he should have no problem arranging it.

James 3:9 Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.

This is a New Testament verse re-affirming the argument made in Genesis 1, that men are made in the likeness of God. This means that even after the Fall of Man, we humans are still possessing the imago Dei. This fact does not, however, mean that any enhancement we have would remove this.

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This page is meant as a reference. Any other verses, or new takes on scripture already mentioned, will be added to this post. Feel free to comment if you have seen another piece of scripture used against human enhancement. I will make another list sometime of verses supportive of human enhancement technologies.