Biblical Suicides

The Bible documents seven suicides, but appears to not document any condemnation of these acts. The most well-known suicides are Samson, Saul, and Judas. Samson (Judges 16:30), one of the most renowned of the Hebrew judges, judged Israel for 20 years. He was supernaturally strong and performed many heroic feats before he was captured by the Philistines following his self-indulgence with Delilah. Having renewed his vows to God, God restored Samson's strength. Samson then pulled the temple of Dagon down on himself and thousands of Philistines, killing all.

Saul (I Samuel 31:4-5), first King of Israel, friend of David, and another man of strength, ended his life in suicide. The Philistines had killed all three of his sons and severely wounded Saul himself. Fearing the treatment at the hands of the Philistines, Saul requested that his armor bearer kill him. The armor bearer refused, so “Saul took his sword and fell on it (I Samuel 31:4).” Seeing that Saul was dead, his armor bearer also killed himself.

Judas Iscariot (Matthew 27:3-5), one of the twelve disciples, felt remorse following his betrayal of Christ, returned the blood money, and hung himself.

Abimelech (Judges 9:54), one of the sons of Gideon, reigned over Israel three years. He killed 70 of Gideon’s sons in an attempt to be Gideon’s sole descendant. Later, having been dethroned, he attacked his former subjects. A woman threw a millstone down from a tower, striking him on the head. In order not to die at the hands of a woman, a terrible disgrace at that time, he commanded his armor bearer to kill him.

Ahitophel (II Samuel 17:23) was one of David’s most trusted counselors whose counsel “was as if one inquired of the word of God” (II Samuel 16:23). Ahitophel, however, joined Absalom in revolt against David. When the revolt was over, he “set his house in order, and strangled [hung] himself” (II Samuel 17:23).

Zimri (I Kings 16:18) slew Elah the son of Baasha, then King of Israel at Tirzah. He then slew all of Baasha’s sons and installed himself as king. Seven days later, the people conspired against him and made Omri king. Zimri, seeing no escape from Omri, set fire to the King’s house and perished in the flames.

One of the remarkable facts concerning these seven suicides is the Scriptures’ lack of censure or condemnation concerning the suicidal actions. In contrast with 17th century Europe where the bodies of suicides were not admitted to graveyards (Shaffer, 1976), three of the seven were buried with honor. Samson (Judges 16:31) and Ahitophel (II Samuel 17:23) were buried with their fathers. Saul (I Samuel 31:13) was buried under a tree in Jabesh where his ministry to Israel had publicly begun (I Samuel 11). No comment is made concerning the burial of the other four completed suicides.

Of the reference sources which discuss suicide, many find no Biblical condemnation of the act. Young (1962) states “There are no biblical prohibitions of suicide, nor is the act as such condemned…However, the biblical attitude toward suicide can be inferred” (p. 454). Likewise, Smith (1899) states, “Cases of suicide are not common in the Old Testament…There is no evidence that the Biblical writers found it especially abhorrent” (p. 355). Finally, Wood (1967) states, “Thus, without conceding either that one has the right to take one’s own life or that all who make the attempt must be presumed insane, a growing number of Christians support the view that neither suicide nor attempted suicide should be regarded as crimes…” (p. 335).

Smith (1963) answers the question of the Bible’s stand on suicide more directly. “It has often been asked, if self-murder is forbidden by the Christian religion. But those who ask this question forget, that Christianity is not a code of laws but a set of principles from which particular laws must frequently be inferred” (p.593). Smith draws a parallel between no direct prohibition against killing one’s self and no direct inhibition against killing one’s parents. Yet we are told to honor and obey them (Ephesians 6:1-2). He concludes that, like Jesus, we must learn to endure evil, seemingly implying that we are not to commit suicide.