Suicide Prevention: Made in His Image
***If you or someone you know is contemplating suicide, please utilize the biblical-based resources listed at the end of this article***
After God had made all other creatures, He created man, male and female, with reasonable and immortal souls, rendering them fit unto that life to God for which they were created; being made after the image of God, in knowledge, righteousness, and true holiness; having the law of God written in their hearts, and power to fulfill it, and yet under a possibility of transgressing, being left to the liberty of their own will, which was subject to change (LBCF 4.2).
Ahithophel was made in the image of God. His story starts on a rooftop and ends in a tree.
Picture Ahithophel’s king, David, sleeping on his comfortable couch. He raises out of his slumber, stretches his arms, yawns, and shuffles his feet beneath himself, hoping to touch his elusive sandal with his ever-searching hallux. He finally locates his footwear, rubs his eyes, and heads outside for a springtime promenade. He navigates his rooftop with familiarity; David knows where to go to see what he wants to see, or rather, who he wants to see: a beautiful woman bathing at her home. This woman is Bathsheba, the wife of Uriah the Hittite. David proves he already knows this information when he rhetorically asks, “Is not this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?” The story continues with the well-rested king sending messengers to Bathsheba. Second Samuel 11:4 says, “So David sent messengers and took her, and she came to him, and he lay with her.” In turn, she sent her message back to David, saying, “I am pregnant” (2 Sam. 11:5). From couch to conception in moments. But what does this have to do with the image-bearer Ahithophel?
Often, when remembering David’s sin with Bathsheba, it is quite natural to focus on the adultery and murder aspect of the story (and rightfully so). However, there is one detail (in my experience) that most omit. Notice David’s knowledge of Bathsheba before his face-to-face interaction with her: “Is not this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite?” Prior to engaging in his sin, David knew Bathsheba’s name, her father’s name, her husband’s name, and her husband’s hometown. When we discuss this story, we talk about Bathsheba, Uriah, and his Gentile origins (sometimes). However, we rarely hear mention of Bathsheba’s father, Eliam. Admittedly, the Bible does not say much about Solomon’s maternal grandfather, but there is one striking detail we know about him: “Eliam [is] the son of Ahithophel the Gilonite” (2 Sam. 23:34). Eliam is the missing link in the chain-of-consequence that connects Ahithophel to the disastrous affair between King David and Bathsheba, whose genesis is upon the king’s rooftop.
That’s right! Ahithophel is Bathsheba’s granddaddy. His ties to the adulterous couple do not stop with the impregnated,for he actually knows the prowling King quite well. Second Samuel 15:12 records that, “Ahithophel the Gilonite [is] David’s counselor.” Let’s take a moment to inject ourselves into this thick plotline from the perspective of Ahithophel.
Second Samuel records that, “in those days the counsel that Ahithophel gave was as if one consulted the word of God, so was all the counsel of Ahithophel esteemed” (16:23). Ahithophel is a sage in the King’s court. He is also the father of one of David’s “mighty men” (2 Sam. 23:34). From what the reader can tell, Ahithophel and his family are faithful servants to King David. Indeed, King David and Ahithophel are well-acquainted and familiar with one another. Ahithophel’s unfortunate reality is that rather than receiving thanks from his king for his devotion, he receives disgrace and betrayal as his granddaughter gets thrust into a murderous, adulterous predicament. Yes to murder and yes to adultery; however, the King is also guilty of betrayal.
Ahithophel and Absalom
For the sake of space, we will briefly highlight the events of the immediate years following David’s betrayal of Ahithophel. One of David’s sons, Amnon, is killed at the hands of those carrying out the orders of another one of David’s sons, Absalom. Absalom’s vendetta against Amnon stems from his sexual assault of Absalom’s sister, which occurs two-years before he gives the order for Amnon’s murder. One son (Absalom) ordering and overseeing the execution of another son (Amnon) puts a strain between King David and his vigilante son (Absalom). The tension between the father and son extends for a few years and results in an uprising. Absalom sets out to overthrow his father and divides the kingdom in the process. During the revolt, Absalom strategically severs a previously fractured, unrepaired relationship when “he sent for Ahithophel the Gilonite, David’s counselor” (2 Sam. 15:12). Once Ahithophel jumps ship, Absalom’s rebellion substantiates, gaining credibility and momentum: “And while Absalom was offering the sacrifice, he sent for Ahithophel the Gilonite, David’s counselor, from his city Giloh. And the conspiracy grew strong, and the people with Absalom kept increasing” (2 Sam. 15:12).
Eventually, David flees Jerusalem and Absalom pursues him with wicked intent. Alongside Absalom are not one, but two counselors: Ahithophel and Hushai. At the prompting of Absalom’s request, the two counselors give two different opinions as to the wartime strategy of how to capture and kill King David (God is using Hushai to deceive Absalom and preserve David). In the end, Hushai’s counsel prevails, leaving Ahithophel hopeless. In an ironic twist, Ahithophel’s exceeding wisdom leads him to his state of hopelessness; he knows Hushai’s counsel is not correct, and because of it, Absalom will not triumph. At this juncture, the rejection of Ahithophel’s counsel couples with a pitiful self-realization: Ahithophel knows Absalom will lose and that he has no hope of reconciling with King David. Here is where Ahithophel’s rooftop beginnings find their ending,
“When Ahithophel saw that his counsel was not followed, he saddled his donkey and went off home to his own city. He set his house in order and hanged himself, and he died and was buried in the tomb of his father” (2 Sam. 17:23).
Learning from Ahithophel’s Suicide
Ahithophel’s story began with David’s sin against him. My brothers and sisters, those of you who have or who are contemplating suicide in this current season of life may relate to Ahithophel. Perhaps, someone has sinned against you in such a grievous manner that you are in pure despair. Have you, like Ahithophel, saddled your donkey (made up your mind) and set your house in order? Maybe you connect with Ahithophel? Or perhaps you relate with the psalmist who laments, “For it is not an enemy who taunts me - then I could bear it; it is not an adversary who deals insolently with me - then I could hide from him. But it is you, a man, my equal, my companion, my familiar friend. We used to take sweet counsel together; within God’s house we walked in the throng” (Ps. 55:12-14). When people close to us commit grievous sins against us, when they betray us, it points us to despair.
Maybe you can relate to Ahithophel on a different level? Although his story begins with David’s sin against him, he quickly spirals to the point of hopelessness because of his reciprocating sin and destructive decisions against David. Perhaps you have responded to another’s evil with sin of your own, and the consequences have led you to the brink of suicide. If you’re reading this, you may be searching for any shimmer of light, any minute notion of hope. As we transition, we will compare Ahithophel to another man whose story ends in a tree: Judas.
Learning from Judas’ Suicide
There is one significant similarity and one significant difference that I will set before you now, as we compare Ahithophel and Judas. Keep in mind that King David is a “type” that prefigures and points to King Jesus. When you read about King David, there are aspects of his life, reign, and writings that act as a precursor of profound, beautiful truths and realities about our Lord, Jesus; David points to, and at times is a helpful parallel of Jesus. With this in mind, note the circumstance that drove Ahithophel’s choice to end his life. He did not saddle his donkey merely because of rejection or the pending defeat of Absalom, but because he thought he had no hope of reconciling with the king. Likewise, after Judas betrays Jesus, he realizes the plot against Jesus is not merely capture, but of execution. This realization drives Judas to the tree with the rope because, like Ahithophel, he thought he had no hope of reconciling with the King.
The difference between these two stories displays and develops the shimmer of light for my friends who need hope today! Ahithophel’s story is about a king who betrayed a servant, but Judas’ story is about a servant who betrayed a King. Today, we are not myriad “Ahithophels” serving a king who would sleep with our grandchildren and murder our in-laws. Instead, we are the sinners and the sinned-against servants who serve the sinless and sinned-against King. I urge you, void yourselves of Ahithophel and Judas-like perceptions that make you feel as if there is no reconciliation with the King. Listen and lean toward truth; hear our Savior’s call, “Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light” (Matt. 11:28-30). This call is an invitation to those who are down-trodden. It is an unconditional call to exchange your burdens for rest and comfort. We do this in a moment and in a lifetime. There is hope in reconciling with Christ in this lifetime, for he never casts away those who seek repentance and reconciliation.
Hope in the Psalms
May we, for a moment, turn back to Psalm 55? Recall the psalmist’s distress from a close companion’s betrayal (vv. 12-14). In Psalm 55:16, the psalmist continues, but with less lamenting and more God-oriented, hope-filled resolve,
“But I call to God, and the Lord will save me. Evening and morning and at noon I utter my complaint and moan, and he hears my voice. He redeems my soul in safety from the battle that I wage, for many are arrayed against me. God will give ear and humble them, he who is enthroned from of old, because they do not change and do not fear God . . . I will trust in you” (vv. 16-19).
Despite being sinned against by a close companion, the psalmist calls upon his God for salvation and credits God with his safety. He capstones his work with a strong declaration, “I will trust in you!” Many scholars say that this Psalm functions as a prediction for the events between Jesus and his betrayer, Judas. Read Psalm 55 with Jesus and Judas in mind, and you will see that Jesus, perhaps like yourself, knows betrayal well.
Would you believe me if I told you that King David, Ahithophel’s betrayer, wrote this psalm? When we compare 2 Samuel with Psalm 55, we see both David the sinner (2 Samuel) and David the sinned-against (Psalm 55). This shows us that whether you are the sinner or the sinned-against, the way toward hope is to stand with David, saying, Lord, “I will trust in you!” If your sin or somebody else’s sin has led you to the brink of suicide, would you follow the example of Psalm 55? Will you call to God for salvation, cling to God for safety, and trust in his willingness to help and heal? Will you exchange your thoughts and feelings about yourself with the Lord’s thoughts and feelings about you?
An Appeal for Life: The Imago Dei
Among God’s expansive Creation exists a precious lifeform, unlike any other: mankind. What sets humanity apart from all else is that we are made in the Imago Dei, the Image of God. God’s provision of immortal souls and his choice to make male and female in his image is the foundation that supports proper biblical views on life, death, abortion, euthanasia, murder, self-mutilation, racism, discrimination, marriage, divorce, etc. We value life because God gave it and God made us in his image with the intent to carry out specific purposes. It is also the image of God in man that compels us to help and encourage those who are contemplating suicide.
You were made in the image of God. This statement may sound good on the surface but admittedly requires some unpacking. First, what does it mean to “image” God? I’ve spent years of my life on military deployments with no telephone or internet. I’ve always taken a photo album with me which contained pictures of my family. These photos functioned as image-bearers for my wife and children. The two-dimensional images bore the unmistakable likeness of my wife in a way that pointed me beyond the Polaroid and to the real person. When I saw the image, instead of thinking about the picture (image-bearer), I thought about the person (my wife). Like the photos with me on deployment, we (humanity) intrinsically point beyond ourselves and to God, who, like the in-person version of my wife, is far superior to the image-bearer.
Secondly, how does knowing that you are an image-bearer help you and your suicidal ideations? At least two things are working against a suicidal image-bearer: their thoughts and their feelings. Perhaps, you feel sorrowful unto death, and you think yourself and those around you would be better if you were dead. These thoughts and feelings coincide to make the suicidal person conclude that the best way ahead is the way of death. If you currently feel this despair and ponder this notion, I want to gently and lovingly challenge your thoughts and feelings about yourself and ask you to exchange them for God’s thoughts and feelings about you.
First, observe how God made you: “Let us make man in our image, after our likeness” (Gen. 1:26). Next, notice God’s thoughts toward how he made you: “And God saw everything that he had made, and behold, it was very good” (Gen. 1:31). In Genesis 1, the Lord makes image-bearers, and he includes this creative dynamic in his comprehensive evaluation of his six days of work: Very Good.
God’s judgment on his creation implies that it is a very good thing for you to be an image-bearer of God. This truth inherently counters thoughts and feelings of despair. Additionally, the fact that you feel anything at all (numbness can be a feeling too - “I feel numb”) is a testimony and a reflection that you are carrying God’s image throughout your being at this present moment! (You have emotions because God has emotions; this is one aspect of being an image-bearer). Therefore, to think and feel is to image God, and imaging God is: Very Good.
Here is one proposal regarding why I think being an image-bearer is “very good.” Often, among suicide’s contributors is a nagging sense of purposelessness. We feel like we have no purpose, and when we feel like we have no meaning, we feel like we have no hope. God’s word, from Genesis 1:26 to James 3:9, displays that man’s purpose is to image God; this purpose brings God glory and gives man a reason to exist.
We image God in many practical ways. We image God when we exercise dominion or experience relationship.[1] We image God when we create a meal or obey traffic laws (discerning right from wrong). Possessing thoughts, emotions, and feelings is only one way we image God, but it is an inherent testament that to exist (think and feel) is to image God. For, when we feel, we carry out one aspect of our purpose because feeling itself images God. Therefore, to create, to discern, to work, and to feel, is to image God! So, if you feel purposeless, hopeless, regretful, angry, anxious, stress, hurt, betrayed, despair, restless, numb, confused; or contrary, if you feel hope, love, joy, excitement, peace, comfort, or happiness, then you are carrying out one portion of your purpose. Being made in the image of God is very good because it provides you with purpose and a chief end in life. When we take those negative feelings to the Lord (as Christ did in his sorrow, see Matt. 26:39-49), we display purpose and experience comfort (2 Cor. 1:3-5). My appeal to you, my brother or sister in Christ, is that you cannot image God among mankind from the grave.
Jesus, Judas, Ahithophel, and David
The Bible shows us two suicides with similarities and differences. Ahithophel’s suicide was probably more thought out and intentional (recall that he set his house in order first). At the same time, Judas’ was perhaps more compulsive (panic set in and he needed to escape the consequences of his choices). Among the similarities is the involvement of royalty; both suicides involved a king, but one king (David) was the betrayer while the other King (Jesus) was the betrayed. It is the latter King who was present when God said, “Let us make man in our image” (Gen 1:26). It is the latter King who bled and died to restore his image in you now with a new spirit and will restore that image to its fullness upon our glorification. That’s a lot of love. If you want to continue bearing God’s image on this earth (or maybe you simply want to want to continue), reject suicide as an option and embrace the King. He offers eternal healing for the sinned-against (Ahithophel) and forgiveness for the sinner (Judas).
God is faithful.
[1] John MacArthur and Richard Maggie, eds., Biblical Doctrine: A Systematic Summary of Biblical Truth (Wheaton, IL: Crossway, 2017), 413.
Resources:
Start with your local Pastor/Elders by seeking their care and comfort in your life.
Seek continued help by locating a biblical counselor in your area: https://biblicalcounseling.com/find-a-counselor/
Read: Jude 24; Jeremiah 29:11-13; Psalm 6, 23, 46, 121; 1 Corinthians 10:13; 2 Corinthians 1:3-5, 12:9
Watch and Listen:
