SUICIDE: A THEOLOGICAL APPROACH. Part 2

 Suicide in the Bible

The Bible is fundamentally a theological text, chronicling God’s redemptive work across the grand narrative of creation, fall, redemption, and new creation. While it is not a psychiatric or psychological manual, it offers profound insights into the human condition, as it portrays God’s interaction with real people facing real struggles. Many of the emotional and existential experiences recorded in Scripture resonate deeply with the challenges faced by individuals today. In this way, although the biblical narrative is embedded within specific historical, cultural, sociological, and literary contexts, its theological message transcends these boundaries, remaining relevant and applicable across time and cultures. Nonetheless, caution is needed when interpreting the biblical text through the lens of modern psychological categories. It is important to avoid uncritically imposing contemporary Western psychiatric constructs onto ancient texts, lest we obscure their intended meaning and theological depth.

It has been suggested that there are eleven (11) biblical suicides and fifteen (15) descriptions of suicide in the Bible(Barraclough, 1992). If the Apocrypha accounts are excluded, and depending on the definition of suicide adopted, seven people in the bible died by suicide, six in the Old Testament (Abimelech, Samson, Saul, Saul’s armour bearer, Ahithopheland Zimri) and one in the New Testament (Judas Iscariot). The Bible describes these suicides factually without any comments or moral condemnation specifically about the act itself (Stein, 2024). Nevertheless, for most of these people, the narrative suggests that suicide was the culmination of a life lived in disregard to the covenant.

Abimelech (Judges 9)

Consistent with the recurring "hero cycle" motif found throughout the book of Judges, a period of peace and stability under the leadership of Gideon is followed, after his death, by societal collapse and chaos. Abimelech, one of Gideon’s sons, conspired with his maternal relatives to assassinate all seventy of his brothers—the other sons of Gideon—in a bid for power. Following this massacre, he had himself declared king.

Abimelech’s three-year reign was characterized by violence and unrest. The biblical narrator explicitly attributes the ensuing conflict between Abimelech and the people of Shechem to divine intervention, portraying it as a judgment from God. A series of brutal encounters further revealed Abimelech’s cruelty and unrelenting thirst for domination. His reign ultimately ended when a woman, from atop a tower, dropped a millstone on his head, fracturing his skull. Unwilling to bear the shame of being remembered as having been killed by a woman, Abimelech commanded his armour-bearer to thrust him through with a sword.

While the narrative does not offer an explicit moral evaluation of Abimelech’s suicide, his death is presented as a just recompense for his earlier atrocities. Likewise, the destruction of Shechem is framed as divine judgment upon a people who had conspired in the heinous slaughter of Gideon’s sons.

Samson (Judges 16)

Samson was another judge whose life began with great prophetic promise as a deliverer of God’s people. Consecrated from birth as a Nazirite—a vow that entailed strict commitments to holiness—he repeatedly failed to uphold its requirements. Rather than fulfilling his role as a judge who governed and guided Israel under divine commission, Samson’s life became a series of personal vendettas against the Philistines, driven more by wounded pride than by covenantal responsibility.

Notably drawn to foreign women, Samson was ultimately betrayed by Delilah, who handed him over to the Philistines. Blinded and imprisoned, his final act was consistent with the pattern of his life: he sought vengeance. In a climactic display of strength, he brought down the Philistine temple upon himself and his enemies, killing many but perishing in the process.

In contemporary suicide studies, the term “Samsonic suicide”is often applied to cases in which individuals take their own lives in acts motivated by revenge—typically against a rejecting partner, an excessively harsh employer, or another perceived oppressor. These suicides often involve the simultaneous killing of others and are sometimes carried out in the name of religion or a political cause (Stein 2025).

Saul (1Sam31; 2Sam1; 1Chr10)

Saul was Israel’s first true king, divinely chosen and anointed by the prophet Samuel. Although he began his reign with promise, he was ultimately rejected by God due to repeated acts of disobedience. As a result, David was anointed as his successor, though he would wait many years before ascending the throne. There are three accounts of Saul’s death in the biblical narrative. The primary account in 1 Samuel 31 describes Saul’s final moments during a disastrous battle with the Philistines. Critically wounded and fearing capture and humiliation, he implored his armour-bearer to kill him. When the armour-bearer refused, Saul fell on his own sword and died. Upon seeing his master dead, the armour-bearer also took his own life.

A second version, found in 2 Samuel 1, presents an Amalekite’s report to David. He claims to have found Saul still alive, leaning on his spear and in great agony. According to his account, Saul asked to be put out of his misery, and the Amalekite complied. He then brought Saul’s crown and armlet to David—likely in the hope of receiving a reward. These two accounts have prompted different interpretations. One view holds that the Amalekite was lying: he discovered Saul’s corpse, took the royal insignia, and fabricated the story to gain favour with David. The other view considers the Amalekite’s account truthful, suggesting that Saul survived his initial suicide attempt and required the Amalekite's intervention to die.

This ambiguity is significant, especially when viewed through the lens of suicide studies. It raises the possibility—consistent with clinical data—that Saul's initial attempt may not have been immediately fatal. Notably, contemporary research shows that many individuals do survive suicide attempts. Positively, nine out of ten people who survive an initial suicide attempt do not go on to die by suicide. A systematic review found that among survivors, approximately 7% later died by suicide, 23% reattempted but survived, and 70% did not make any further suicide attempts (Owens, et al., 2002).

The third account, found in 1 Chronicles 10, offers a theological reflection on Saul’s life and death. Like Abimelech, Saul’s demise is portrayed as divine judgment resulting from his unfaithfulness, disobedience, and his consultation with a medium.

Ahithophel (2Sam 17)

The story of Ahithophel offers a compelling psychological case study. Once one of David’s most trusted counsellors—renowned for his wisdom—he ultimately betrayed David by joining Absalom’s rebellion. After his counsel was rejected, Ahithophel returned home, set his affairs in order, and subsequently took his own life. Though not explicitly stated in the text, the fact that he was Bathsheba’s grandfather (cf. 2 Samuel 11:3; 23:34) invites speculation that he may have been scandalized and deeply hurt by David’s shameful behaviour, which could have contributed to his defection to Absalom. As a man of great wisdom, the rejection of his advice was not only a personal and professional catastrophe but also effectively sealed the fate of Absalom’s rebellion. Certain of Absalom’s impending defeat, Ahithophel’s despair and hopelessness likely intensified, culminating in his suicide—perhaps as a final attempt to preserve what remained of his dignity.

For our purposes, it is particularly significant that Ahithophel “set his house in order” before his death. While many suicides are impulsive, suicides among the elderly are often planned and involve highly lethal means. This interval between planning and action presents a crucial window for intervention and prevention.

Zimri (1Kings 16)

After the division of the kingdom, Zimri became one of the many kings to rule over the northern kingdom of Israel. Following the assassination of King Elah, Zimri proclaimed himself king and proceeded to eliminate the entire royal household, thereby eradicating the dynasty of Baasha. However, his claim to the throne was swiftly rejected by the people, who instead declared his military colleague, Omri, as king.

Realizing he could not prevail against Omri's forces, Zimri retreated into the royal citadel and set it ablaze, dying in the flames. His reign lasted a mere seven days—one of the shortest in Israel's history. Once again, the biblical text offers no explicit moral evaluation of the act of suicide itself. Instead, Zimri’s death is portrayed as divine judgment for his faithlessness and for perpetuating the sins of his predecessors.

Judas Iscariot (Matthew 27; Acts1)

Like Ahithophel, Judas Iscariot betrayed a close friend—our Lord Jesus Christ. After some reflection, Judas became deeply remorseful and regretted his actions. Unfortunately, the religious authorities were not impressed by his change of heart. Overcome by despair, Judas went out and hanged himself. Many find it challenging to harmonize the differing accounts of his death in Matthew and Acts, but what is perhaps even more compelling is the role that money played in his story. According to the Gospel of John, Judas was a thief who failed to faithfully steward the finances of the apostolic community, his betrayal of Jesus also appears driven by pecuniary gains, these incidents add another layer of complexity to his tragic downfall.

Suicidal thoughts in the Bible

Several individuals in the biblical narrative expressed thoughts that bordered on suicidal ideation, particularly during periods of intense distress.

In her plea to Isaac to send Jacob away to her people, Rebekah  expressed her deep anguish over the strained relationships with her daughters-in-law and (Genesis 27:46). Moses, the man of God, offers a compelling portrait of the psychological weight that often accompanies leadership. Leading a frequently rebellious people through the wildernessto the promised land, he was subject to relentless pressure and emotional strain. At one point, overwhelmed by the incessant complaints of the Israelites and the unbearable burden of providing for them, Moses despaired and pleaded with God to take his life (Numbers 11:11–15). 

Job, in the depths of grief after losing his children, property, and health, spoke in graphic terms of his desire for death over life (Job 7:15–16). Solomon, the wisest of Israel’s kings, in his philosophical exploration of life’s meaning and the fleeting nature of material possessions, fell into existential despair and confessed a hatred for life (Ecclesiastes 2:17).

Elijah, one of Israel’s most powerful prophets, was also overwhelmed—not after failure, but paradoxically after a great spiritual triumph over the prophets of Baal and the return of rain following a prolonged drought. When Jezebel threatened his life, he bid his servant goodbye, fled into the wilderness and prayed for death (1 Kings 19:4).

Jonah, another prophet, likewise asked God to take his life. Disheartened by God’s mercy toward the repentant city of Nineveh, he viewed death as preferable to life and on three occasions verbalised this. (Jonah 4:3, 8–9). In the New Testament, the apostle Paul candidly shared about a ministryseason when he and his companions were "under great pressure, far beyond our ability to endure," so that they "despaired of life itself" (2 Corinthians 1:8).

Importantly, none of these figures ultimately attempted suicide, suggesting that their outbursts may not have been suicidal gestures per se, but rather honest expressions of emotional and spiritual distress. Their cries reflect the reality that even deeply spiritual individuals can reach the limits of their endurance and long for relief from overwhelming burdens. For our purposes, these accounts offer vivid illustrations of profound psychological and spiritual anguish—even among the faithful—and the inner despair that can precede suicidal ideation.

Positively, while suicidal thoughts are quite common in the population, however, fewer than 0.5% of those who have these thoughts go on to act on them. Nevertheless, the rate of completed suicides amongst those who have suicidal thoughts is 45 times higher than in the general population. Therefore expression of suicidal thoughts should be taken very seriously especially in those who have associated plans (Stein 2025).

Disclaimer

Suicide is a very sensitive topic. If you or someone you know is struggling, please reach out for help immediately.

In Nigeria: SURPIN (Suicide Research and Prevention initiative). 08000787746/ https://www.surpinng.com/

ASIDO Foundation: sms:+2349028080416/ tel:+2349028080416/ asidofoundation.com

MANI (Mentally Aware Nigeria Initiative): https://mentallyaware.org/contact/

In other parts of the World, please contact your local mental health or emergency service providers