| Spiritual Health & Healing | Suicide & Euthanasia |
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| Look up KJV Verses - Old & New Testament | Look up KJV Verses - Alphabetical Order |
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A Biblical Perspective of Suicide, Physician-assisted Suicide, and Euthanasia
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Taking one's own life is frowned upon in most societies, however when searching the Scriptures on the
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ramifications of committing suicide, no passages can be found that specifically address this issue in
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either an approving, or disapproving light. In fact, when studying the official positions held by various
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churches on either suicide, physician-assisted suicide, or euthanasia, their reasoning for condemning
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these practices are - not surprisingly - almost entirely based on philosophical views and opinions.
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Many of these reflect the writings of St. Augustine and St. Thomas Aquinas, who were able to officiate
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their own personal beliefs, rather than support them through Scriptural accounts. Their positions were
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adapted and upheld through the Middle Ages and the Reformation, and not only resulted in a denial of
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Christian burial for those who had committed suicide, but also allowed the confiscation of their property,
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and desecration of their bodies.
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Historically however, suicide and assisted suicide (mercy killing) were commonly practiced to avoid
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being tortured, abused, or being taken as slaves by the enemy.
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The Roman historian Josephus Flavius recorded one account of mass suicide, where in AD 73, the
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Romans besieged the desert fortress of Masada, trapping 967 Jewish men, women, and children,
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who belonged to a group of rebels - or terrorists - known as the Sicarii.
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Upon breaching their defenses, the Sicarii burned their belongings and either killed one another, or
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committed suicide, rather than be captured alive. When the Romans reached the mountain top, they
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were met with a multitude of the dead, save for two women and five children, who had hidden them-
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selves, being the only survivors.
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There was also the Hindu practice of "Sati" (or "Suttee"), where widows would commit suicide in their
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husbands' funeral pyres, a deed regarded as honorable, while "Seppuku" (or "Hara-Kiri") is known as
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a ritual and honorable suicide with the Japanese to atone for disgrace and defeat.
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Even early Christianity celebrated virgins who preferred suicide to dishonor. Saint Pelagia, who feared
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the loss of her chastity and jumped from a roof to escape a Roman soldier, was later canonized for her
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suicide.
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The generally negative connotation surrounding suicide when viewed as a desperate escape from pain,
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punishment, or responsibility, can be in sharp contrast to an act of suicide being committed for a noble
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cause, which bestows an air of honor and heroism.
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If a lifeboat is crowded to capacity, and someone offers his place to another who is about to perish,
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and by doing so faces certain death, this (suicidal) deed would be universally viewed as selfless and
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honorable.
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On the other hand, there are so-called "Peace Missions," where Western nations invade and occupy
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hostile territories (such as the Middle East), trying to impose Western values and policies that are
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neither welcome, nor have any probability to succeed. Despite the futility of these endeavors, those
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who have lost their lives are commemorated as heroes for their voluntary, or involuntary participation in
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these suicide missions.
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The question remains how these same people would feel if Eastern nations appointed themselves
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to occupy and police the West, trying to enforce their values, dominated by religious customs that are
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entirely different from those of Western religions -- or worse yet - trying to purge the West of crime,
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immorality, and corporate / financial corruption?
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If Animal Rights Activists travelled to the jungle intending to train predators to eat straw instead of
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flesh, and if these animal rights activists perished as a result of becoming dinner for the very predators
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they were trying to "convert," would anyone equate such suicidal acts with heroism?
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The Scripture says: ¶ Blessed are the peacemakers: for they shall be called the children of God.˜
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(Mat 5:9), but it also says: ¶ A prudent man foreseeth the evil, and hideth himself: but the simple
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pass on, and are punished.˜ (Pr 22:3).
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Globalization will give birth to many "peace missions," "interfaith movements," and "visionary leaders,"
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promising an end to the current Middle East crisis, however lasting Peace in the Middle East will not be
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possible until a One World Religion unifies Christianity, Judaism, and Islam under the same umbrella,
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which the Scripture predicts will only materialize after the Messianic return of Jesus Christ (Rev 11:15).
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 ***
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Today, both Judaism and Islam teach that human life is sacred and they forbid Suicide and Euthanasia
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under any circumstances, while Christian denominations are somewhat divided:
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• Jewish Law (in summary) forbids euthanasia and regards it as murder. There are no exceptions
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to this rule and it makes no difference if the person concerned wants to die. However if a patient is
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certain to die, and is only being kept alive by a ventilator, it is permissible to switch off the ventilator
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since it is impeding the natural process of death.
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• Muslim Law (in summary) states that suicide and euthanasia are explicitly forbidden. All human
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life is sacred because it is given by Allah, and Allah chooses how long each person will live. Human
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beings should not interfere in this.
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With the exception of the United Church, Methodist Church, and Unitarian Church, who to some extent
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support the principle of assisted dying for the terminally ill, most other churches offer very similar views
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against suicide, physician-assisted suicide, and euthanasia (mercy killing, or painless death), although
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many have changed their official stand from a generally less liberal position they held centuries ago.
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• The Evangelical Lutheran Church (1992), adopted the following "End of Life" decisions (in part):
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"When medical judgment determines that artificially-administered nutrition and hydration will not
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contribute to an improvement in the patient's underlying condition or prevent death from that
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condition, patients or their legal spokespersons may consider them unduly burdensome treatment.
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In these circumstances it may be morally responsible to withhold or withdraw them and allow death
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to occur...
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Because competent patients are the prime decision-makers, they may refuse treatment recom-
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mended by health care professionals when they do not believe the benefits outweigh the risks and
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burdens. This is also the case for patients who are incompetent, but who have identified their wishes
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through advance directives, living wills, and/or conversation with family or designated surrogates...
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Physicians and other health care professionals also have responsibility to relieve suffering. This
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responsibility includes the aggressive management of pain, even when it may result in an earlier
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death. However, the deliberate action of a physician to take the life of a patient, even when this is the
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patient's wish, is a different matter. As a church we affirm that deliberately destroying life created in
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the image of God is contrary to our Christian conscience...
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We also recognize that responsible health care professionals struggle to choose the lesser evil in
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ambiguous borderline situations -- for example, when pain becomes so unmanageable that life is
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indistinguishable from torture.
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(However) We oppose the legalization of physician-assisted death... suicide and euthanasia, ...and
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to medical personnel having any part in actively inducing death, even at the patient's request or at
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the request of the family..."
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• The Catechism of the Catholic Church (2003) states (in part):
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"All forms of suicide and euthanasia remain strictly prohibited, but questions of moral culpability
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and eternal salvation are left open.
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Discontinuing medical procedures that are burdensome, dangerous...or disproportionate to the
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expected outcome can be legitimate... The decisions should be made by the patient if he is able
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and competent or, if not, by those legally entitled to act for the patient...
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Even if death is thought imminent, the ordinary care owed to a sick person cannot be legitimately
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interrupted. The use of painkillers to alleviate the sufferings of the dying, even at the risk of
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shortening their days, can be morally in conformity with human dignity if death is not willed as either
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an end or a means, but only foreseen and tolerated as inevitable. Palliative care is a special form of
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disinterested charity. As such it should be encouraged..."
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• The Greek Orthodox Church states (in part) that it "is opposed to suicide in any form and regards
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it as a grievous sin and has taught that we do not have the right to take our own lives, since life is a
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gift from God which we are called upon to preserve and enhance. Hence, suicide is the most serious
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kind of murder, because there is no opportunity for repentance.
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Morally speaking, there is also the case of indirect suicide, in which people harm their health through
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abusive practices such as excessive smoking, excessive drinking of alcoholic beverages, and
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unnecessary risk-taking...However, they do not carry the same negative implications which the direct
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taking of one's own life has.
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The Orthodox Church firmly opposes euthanasia and regards it as "a form of suicide on the part of
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the individual, and a form of murder on a part of others who assist in this practice, both of which are
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seen as sins. The Church does not expect that excessive and heroic means must be used at all
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costs to prolong dying, as has now become possible through technical medical advances..."
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***
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So at what point - financially, or heroically - is it appropriate to switch off life support? --
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On the one hand, it is prohibited to compassionately help terminate someone's life for the purpose
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of ending that person's suffering, because life is a "gift of God."
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On the other hand, under the same rules, it is perfectly permissible to go to war, shed the blood of
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countless people (are their lives not a "gift of God?"), and cause untold suffering for the survivors.
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Are we to follow church doctrine?
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Regrettably, even major denominations are not immune from invoking decrees and ordinances that
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are self-serving and/or contrary to the Scriptures (Mr 7:7-9).
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Such doctrines include the praying to saints (Ex 20:4-5), endless, vain repetitions [Rosary] of prayers
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(Mat 6:7), calling the head of the church Holy Father - even though there is only one Holy Father, that is
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God Himself (Joh 17:11, Mat 23:9), claims that salvation depends on becoming a church member and
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receiving its sacraments (Joh 14:6), confession (1Ti 2:5), papal infallibility (Galileo's heliocentric ideas
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and the subsequent Inquisition in 1633), and finally the fictional creation of purgatory for the purpose of
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extorting revenue from its trusting flock.
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Look up Verses in KJV
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¶ Now therefore hearken, O Israel, unto the statutes and unto the judgments, which I teach you, for to
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do them, that ye may live, and go in and possess the land which the LORD God of your fathers giveth
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you. Ye shall not add unto the word which I command you, neither shall ye diminish ought from it,
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that ye may keep the commandments of the LORD your God which I command you.˜ (De 4:1-2).
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With so many erroneous teachings and doctrines distorting the Word of God, questions about suicide,
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physician-assisted suicide, and euthanasia should therefore be explored from a Scriptural perspective
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only - rather than man-made "Church Traditions," ¶ We ought to obey God rather than men.˜ (Ac 5:29),
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since ultimately, we will have to give account to the creator, but no one else for our actions!
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Opponents of suicide (and physician-assisted suicide) frequently quote Biblical passages that relate
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to either the taking of a life (Ge 9:5-6), or the endurance of life, and the willingness to let God decide
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when to take it back (Ps 31:15, 1Co 6-19, 2Co 12:7-10, 2Ti 4:6-8), although none of these apply to the
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taking of one's own life.
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"Thou shalt not kill"
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This is the most commonly quoted commandment when debating justified or unjustified types of killing.
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The literal translation from the Hebrew language however is: ¶ Thou shalt do no murder.˜ (Ex 20:13),
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which distinguishes murder from killing someone by accident, in self-defence, or from taking one's own
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life through suicide or euthanasia. Jesus used the correct wording when quoting that commandment
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in Matthew 19:18.
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Of all the sins and transgressions documented in the Scriptures, no mentioning is made even once on
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the consequences of committing suicide, or condemnation for those who took their own lives as a
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result of that particular act committed:
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¶ Then said Saul unto his armourbearer, Draw thy sword, and thrust me through therewith; lest these
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uncircumcised come and thrust me through, and abuse me. But his armourbearer would not; for he
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was sore afraid. Therefore Saul took a sword, and fell upon it. And when his armourbearer saw that
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Saul was dead, he fell likewise upon his sword, and died with him.˜ (1Sa 31:4-5).
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¶ And when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and
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gat him home to his house, to his city, and put his household in order, and hanged himself, and died,
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and was buried in the sepulchre of his father.˜ (2Sa 17:23).
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¶ And it came to pass, when Zimri saw that the city was taken, that he went into the palace of the
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king's house, and burnt the king's house over him with fire, and died.˜ (1Ki 16:18).
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¶ Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and
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brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that
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I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast
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down the pieces of silver in the temple, and departed, and went and hanged himself.˜ (Mat 27:3-5).
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¶ And Samson called unto the LORD, and said, O Lord GOD, remember me, I pray thee, and
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strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines
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for my two eyes. And Samson took hold of the two middle pillars upon which the house stood, and on
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which it was borne up, of the one with his right hand, and of the other with his left. And Samson said,
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Let me die with the Philistines. And he bowed himself with all his might; and the house fell upon the
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lords, and upon all the people that were therein. So the dead which he slew at his death were more
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than they which he slew in his life.˜ (Judg 16:28-30).
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So God granted Samson his request to commit suicide, and to kill the Philistines for putting out his
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eyes, with no condemnation recorded for either act.
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Some people claim that suicide is one sin that will not be forgiven, because of the inability to repent
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after death, however Jesus said: ¶ ...All manner of sin and blasphemy shall be forgiven unto men:
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but the blasphemy against the Holy Ghost shall not be forgiven unto men.˜ (Mat 12:31), which is
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further explained in Hebrews 6:4-6.
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¶ But he that shall endure unto the end, the same shall be saved.˜ (Mat 24:13), is often quoted to
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discourage suicide. In context, this applies to religious persecutions and the end times, during which
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ironically God intervenes, and as a form of punishment prevents people from taking their own lives:
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¶ And in those days shall men seek death, and shall not find it; and shall desire to die, and death
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shall flee from them.˜ (Rev 9:6).
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¶ There hath no temptation taken you but such as is common to man: but God is faithful, who will
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not suffer you to be tempted above that ye are able; but will with the temptation also make a way to
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escape, that ye may be able to bear it.˜ (1Co 10:13), makes even less sense when applied to suicide:
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Temptation - to yield to the works of the flesh: adultery, fornication... (Ga 5:19-21) leads to gratification,
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which is certainly different from Torment, which may drive some individuals to kill themselves as a form
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of Escape from overwhelming physical suffering (pain), or emotional distress (depression).
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If applied to suicide, the above verse would imply that those who have taking their own lives, were in
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fact "tempted" above of what they could endure, invalidating the Word of God.
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Is life not sacred?
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Let's look at the evidence from God's and man's perspective.
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As documented in the Old Testament, those who - by today's standards - committed seemingly
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harmless offences were to be put to death, which included psychic and occult activities (Le 20:27),
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gathering sticks on the Sabbath (Nu 15:32-36), disobedience by children (De 21:18-21), cursing one's
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parents (Ex 21:17), or cursing the Lord's anointed (2Sa 19:21). People were also consumed by the fire
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of the Lord for "complaining" (Nu 11:1), or they were smitten (killed) with a very great plague for their
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dietary "lusts" (Nu 11:33-34).
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In the New Testament, Paul warns that they, which do those things: "... women who change the natural
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use into that which is against nature, and likewise men, leaving the natural use of the woman, burning in
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their lust one toward another...," or are filled with "unrighteousness, fornication, wickedness, full of envy,
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covetousness, maliciousness, debate, deceit, malignity, whisperers, backbiters, haters of God, proud,
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despiteful, boasters, inventors of evil things, disobedient to parents, without natural affection, without
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understanding, covenantbreakers, implacable, unmerciful: ...are worthy of death..." (Ro 1:26-32).
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What about chosen leaders such as Moses, or King David, of whom God said that he was "a man
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after mine own heart?" Did they - being anointed by God - value human life as being sacred?
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In Exodus 2:12 it is documented that while the Israelites were under bondage in Egypt, Moses slew
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(killed) an Egyptian after witnessing him smiting one of Moses' brethren. No divine condemnation is
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recorded for this act, but instead some time later, God appeared to Moses and chose him to bring
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his people out of Egypt.
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In 1 Samuel 18:25-27 it is recorded that David was required to mutilate 100 Philistines in order to get
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Michal, King Saul's daughter, for his wife. Instead, he slew (killed) 200 Philistines, and subsequently
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became the son-in-law of King Saul. Again, no divine condemnation is recorded for this act.
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1Samuel 31:4-5 describes the suicides of both, King Saul and his armourbearer: ¶ Then said Saul
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unto his armourbearer, Draw thy sword, and thrust me through therewith; lest these uncircumcised
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come and thrust me through, and abuse me. But his armourbearer would not; for he was sore afraid.
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Therefore Saul took a sword, and fell upon it. And when his armourbearer saw that Saul was dead,
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he fell likewise upon his sword, and died with him.˜
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2Sa 1:6-10 records how a young Amalekite presented King David with a different version of that event,
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and told him that after being wounded, King Saul asked that Amalekite to slay him, and he claimed to
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have fulfilled that request (possibly expecting a reward from King David).
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However King David said to the Amalekite: ¶ ...How wast thou not afraid to stretch forth thine hand to
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destroy the LORD'S anointed?˜ (2Sa 1:14), and he had one of the man smite (kill) the Amalekite (2Sa
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1:15). So King David's justification for killing that Amalekite was not that he seemingly killed King Saul,
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but the LORD'S anointed - making a distinction between different classes of people and the differing
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values of their lives.
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Likewise, King David himself did not take revenge on King Saul for his numerous attempts to slay him,
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even though King David had the opportunity more than once to (justifyingly) retaliate and kill King Saul.
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Instead, David said: ¶ ...The LORD forbid that I should do this thing unto my master, the LORD'S
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anointed, to stretch forth mine hand against him, seeing he is the anointed of the LORD.˜ (1Sa 24:6).
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A similar principle applied in 2Samuel 6:6-7, where God smote (killed) Uzzah for putting his hand to
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the ark of God (trying to steady it), because - not being a Levite - he was not anointed for this task.
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Of course, God does not have to justify His actions, but says: ¶ ...I kill, and I make alive; I wound, and
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I heal: neither is there any that can deliver out of my hand.˜ (De 32:39).
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Judges 9:52-54 documents how Abimelech (who was made King by the Israelites, but not anointed to
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be King by God), had his request for euthanasia fulfilled: ¶ And Abimelech came unto the tower, and
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fought against it, and went hard unto the door of the tower to burn it with fire. And a certain woman cast
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a piece of a millstone upon Abimelech's head, and all to brake his skull. Then he called hastily unto
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the young man his armourbearer, and said unto him, Draw thy sword, and slay me, that men say not
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of me, A woman slew him. And his young man thrust him through, and he died.˜
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No retaliatory action is recorded against the armourbearer for the mercy killing of King Abimelech.
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After committing adultery with Uriah's wife Bathsheba (2Sa 11:2-17), and - by God's definition - killing
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Uriah by sending him to the forefront of the hottest battle (2Sa 12:9), King David remained oblivious to
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the serious nature of these sins. This displeased the Lord, and He spoke to King David through Nathan
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the prophet, that although the Lord had put away his sin and he would not die, nevertheless the child that
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Bathsheba bore him would die (2Sa 12:13-14). So God valued the life of King David (who had sinned)
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more than the life of his child (who had not sinned).
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God also approved, and even commanded His people to practice genocide (De 20:16-17), and by
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doing so confirms that the lives of those who worship Him, and (try to) keep His commandments, are
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clearly more valuable than the lives of those who reject Him.
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While "civilized" nations promise equality before and under the law, many VIP and celebrity trials prove
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that double standards are just as acceptable in today's society, as slavery, imperialism, colonialization,
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and piracies were in the past.
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Flaunting international law, and - under false pretenses - invading militarily-inferior countries for their
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natural resources proves just how sacred "Christian" nations regard the lives of the many thousands of
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foreign and domestic puppets who perish for avaricious causes, not to mention atrocities committed
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by so-called "peace keepers" against the inhabitants of occupied territories.
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Of course, considering someone's physical life in the context of eternity, God says in Matthew 10:28:
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¶ And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is
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able to destroy both soul and body in hell.˜
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--- Which is a comfort to believers, and a wake-up call for unbelievers, because it puts everything into
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a proper perspective by distinguishing between the Spiritual (eternal), and Physical (temporal) aspects
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of an individual's life -- i.e. we all have to give up our physical existence at some point in time, so from
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that perspective, being killed, or killing oneself (suicide) simply quickens the inevitable.
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Without any Scriptures supporting their position, why do so many "compassionate"
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people condemn the practice of suicide, physician-assisted suicide, or euthanasia?
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Perhaps those who enjoy the gift of good health and never had to endure immense suffering hold the
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physical aspects of life in greater esteem. Or some of them sincerely believe that humans should suffer
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(for their sins), just like Christ had to suffer on the cross so that mankind may be redeemed. Or could it
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be that a more darker side of the human Psyche is at work, which secretly delights in seeing people or
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animals tortured, punished, or tormented? Why else would there be game farms, recreational hunting
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and fishing, bull fighting, wrestling, or boxing matches?
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Until recently, whole generations of doctors refused to prescribe narcotic pain medication for those
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in chronic, severe pain, or the terminally ill, and it took until the year 2006 before doctors "discovered"
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that newborns actually feel pain (!), and that it would be appropriate to use (narcotic) pain medications
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when they required surgery.
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But even so, current pain control methods do not work for everyone, in which case physician-assisted
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suicide or euthanasia - while not a perfect option - should be readily available, without someone being
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forced of having to travel to another jurisdiction or country where it is legally provided.
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¶ To every thing there is a season, and a time to every purpose under the heaven: A time to be
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born, and a time to die; a time to plant, and a time to pluck up that which is planted; A time to kill,
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and a time to heal; a time to break down, and a time to build up;˜ (Ec 3:1-3).
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Those in power to pass legislation on suicide, physician-assisted suicide, or euthanasia are members
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of an elite class of society that tends to enjoy the finer aspects of life, which usually include good health
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(at least for a time), so how can they - when being so far removed from the real world - be expected to
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support a bill that would allow individuals with zero-quality of life to call an end to their suffering, or
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legally ask for assistance if required?
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Ironically, sick and injured animals in the wild are taken care of by predators; and domestic animals are
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treated compassionately and put out of their misery in a humane fashion. Leave it to humans to create
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an environment for the chronically ill, or dying, where one group tries to force its ill-conceived ideology
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- frequently in the name of "religion" - on others.
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Those who suffer the most, frequently lose their so-called "friends" as a result of their illness dragging
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on for an extended period of time, so the last thing they need is a group of self-righteous individuals
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impose rules, that would prolong a vegetative state, or suffering, until a "natural death" seals their fate.
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The difference between murder and mercy killing (voluntary euthanasia) is obviously consent, so why
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do some people have to turn euthanasia into a "Coward" versus "Hero" issue? Do they, who are so
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fixated on prolonging someone else's life at all costs, anticipate a special place in heaven for their
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fanatical disposition?
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If they wish to play hero "till the end," let them exercise their right to do so, or let them even go a step
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further and decline pain management, so as to be in line for sainthood --- but don't let them be caught
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having engaged in any activities that could be construed as having "life-shortening" attributes, such as
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indulging in any convenience foods, snacks, stimulants, any types of drugs --- or even driving in a bad
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neighborhood after hours --- otherwise heaven might regard them as just another common sinner...
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¶ Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and
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iniquity.˜ (Mat 23:28).
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We are not only judged for our deeds, but also for actions we would have committed if we had been
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able to fulfill them, so preventing someone from committing a particular "sinful" deed will not absolve
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them from that sin, unless that person repents. In other words, provided God views an act as sin at all -
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a person is still guilty of sin (by desire), even though the actual act was not consummated (Mat 5:28).
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The importance of a Living Will
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To avoid (religious) conflicts among family members, including hospital staff, it is advisable for every
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adult to sign a Personal Care Power of Attorney, along with a Medical Directive (Living Will) that
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expresses one's wishes for various medical situations in the event that illness should make one unable
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to communicate them directly. Fortunately, most hospitals now follow these directives to the letter, but
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in addition to the emotional issues arising out of having to make life-and-death decisions for someone,
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and trying to comply with the wishes of the sick person as much as possible, a believer also has to deal
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with the spiritual aspects in such situations. This is why prayer for guidance is vitally important, so that
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- no matter what the outcome - one can enjoy the spiritual peace that comes from including God's will
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in all of one's decisions.
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While it makes sense that atheists or agnostics would want to extend their lives at all costs, or want to
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desperately cling to the physical, rather than the spiritual aspects of life (erroneously expecting death
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to end it all), it is much more difficult to comprehend that born-again Christians would want to prolong
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their earthly incarnation rather than enter the Kingdom of God: ¶ We are confident, I say, and willing
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rather to be absent from the body, and to be present with the Lord.˜ (2Co 5:8), and ¶ He that loveth his
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life shall lose it; and he that hateth his life in this world shall keep it unto life eternal,˜ (Joh 12:25), and
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finally, ¶ Greater love hath no man than this, that a man lay down his life for his friends.˜ (Joh 15:13). ¤
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Copyright © 2005-2009 Ronald Roth A Biblical perspective of Suicide, Physician-assisted Suicide, and Euthanasia
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