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Euthanasia is back in the news. New York’s legislative assembly has passed the Medical Aid in Dying Act, and now bill A136 progresses to the Senate Health Committee. If passed, New York would become the 11th state in the Union to legalize euthanasia. This is another sad day in America—and a call to action for all New Yorkers, especially Christian citizens and church leaders.

The progress of the Medical Aid in Dying Act is tragic because it represents yet another assault on the image of God in man and the sacredness of all human life. It is also a summons to action because Christians are called to testify that the world’s deeds are evil (John 7:7), even as we point our neighbors to the hope found in Jesus Christ.

This short article is a reminder to my Christian brothers and sisters: euthanasia is a sin we should speak against as we point to the One who died for sinners. In his 2024 work on Christian ethics, theologian Wayne Grudem presents seven compelling reasons why euthanasia is wrong. I will summarize them here, hoping that some of you will delve more deeply into this issue and speak more publicly about this murderous practice.[1]

Why Is Euthanasia Wrong?

First, euthanasia violates the sixth commandment: “You shall not murder” (Ex. 20:13). We are not allowed to murder others. We are not allowed to murder ourselves. We are not allowed to help others murder themselves. Murder is a sin whether committed against a middle-aged man, a preborn girl, or an elderly woman. If we are pro-life, we must stand against politicians, doctors, and individuals who would call murder a “good death” (the word euthanasia literally means “good death”).

Second, the murder of Saul was wrong. In the Old Testament, we read of King Saul’s death (2 Samuel 1:1–16). At the time of his death, Saul was injured beyond any reasonable hope of survival. He was in extreme pain. He even asked to be killed—and he asked as one with great authority. He was the king of Israel. Yet even in these circumstances, David regarded the killing of Saul as murder and had Saul’s executioner put to death. Great pain, terminal illness, personal preference, and government authority were not sufficient reasons to disobey God's command not to murder.

Third, killing is not the same as letting someone die. Modern medicine can keep a person alive even when there is no hope of recovery. We are not obligated to maintain life support indefinitely, but this is not the same as actively working toward someone’s death. Letting someone die allows nature to take its course. Pursuing someone’s death means using poisons or other means to hasten their end.

Fourth, we know by nature that murder is wrong. Romans 1:28–32 tells us that people instinctively understand that murder deserves God’s wrath. Legalizing what people know is evil helps them suppress the truth in unrighteousness. This is unloving and destructive.

Fifth, there is a slippery slope from euthanasia to an “obligation” to die. When some people choose to die because they feel like a burden, it creates a false expectation that others should do the same. But we must reject this thinking. The Bible does not grant us the right to murder someone simply because their life is costly to sustain.

Sixth, there are many horror stories of people being involuntarily euthanized. Grudem reports that in the Netherlands, many individuals have been euthanized against their will. As euthanasia becomes normalized, the definition of who can be “legally” murdered often expands. In parts of Europe, even children under the age of 12 have the right to end their own lives. Can a pastor faithfully shepherd his flock and fail to warn them that children have no such right? Can we allow the doctors, administrators, and government officials in our congregations to participate in such butchery?

Seventh, some people who seemed beyond hope have gone on to live full lives. What a tragedy it would be to end a life that God was preparing to heal?

Conclusion

The growing acceptance of euthanasia is one more sign that the nations are raging against the law of our God. Yet it also presents another opportunity for Christians to declare both the sinfulness of humanity and the glory of the Lord—who did not shrink from the burden of dying sinners, but bore the full weight of our sin and suffering.

Christians should seek to understand the sinfulness of euthanasia so we can be faithful witnesses to God’s truth in this world. We should hold out both the Law that condemns euthanasia and the gospel that forgives those who have supported this kind of murder.

Since many who seek euthanasia are suffering and dying alone, Christian families should strive to build the kind of loving communities that prevent such loneliness. We should consider volunteering in ministries that care for the terminally ill. We should cultivate churches that celebrate life—even when life is brutal. We must believe in our hearts that God is working all things, even extreme pain, for our good and His glory.

Finally, because we love our neighbors, we should support laws and leaders who will stand against the legalization of murder.

May God help us to shine our light and extinguish the darkness of euthanasia.

Footnote
 [1] Wayne Grudem, Christian Ethics: Living a Life That Is Pleasing to God (Wheaton: Crossway, 2024 rev. ed.), 581–599. The points in this article are simplified from Grudem’s original chapter. I have also added my own commentary to some of the points. For the full context, I highly recommend reading his chapter in full.