And doesn't say....

[Saul and his armor bearer] Saul was wounded in battle, and the enemy was closing in. Saul asked his armor bearer to kill him, so the Philistines could not capture him. The armor bearer refused.
The Bible says, "Therefore Saul took his own sword, and fell upon it. And when his armor bearer saw that Saul was dead, he also fell upon his sword, and died with him. Thus Saul died, and his three sons, and his armor bearer, and all his men, on the same day together.
1st Samuel 31:4-6
In this passage, there is no comment on either suicide.

[Ahithophel] Ahithophel advised Absalom to try to kill King David, and offered to do the deed himself. Absalom decided not to take Ahithophel's advice. Instead he followed another plan. Meanwhile, David's spies heard of Ahithophel's treason and reported it to King David. Ahithophel was discredited now in both camps.
The Bible says, "When Ahithophel saw that his counsel was not followed, he saddled his ass, and went off home to his own city. And he set his house in order, and hanged himself; and he died, and was buried in the tomb of his father."  
2nd Samuel 17:23
Once more, the writer makes no comment on the suicide.

Zimril] After the division of God's people into two kingdoms, Israel and Judah, a general named Zimril conspired against King Elah of Israel and killed him. Zimril made himself ruler and killed all of Elah's male relatives. But the people of Israel rejected Zimril and instead chose Omri as their king. Omri led the Israelite army to Zimril's city and attacked.
At this point, the Bible says, "And when Zimril saw that the city was taken, he went into the citadel of the king's house, and burned the king's house over him with fire, and died, because of his sins which he committed, doing evil in the sight of the Lord, walking in the way of Jeroboam, and for his sin which he committed, making Israel to sin."
1 Kings 16:18-19
The Bible says Zimri "died because of his sin," and lists his sins. Suicide is not on the list.

[Judas Iscariot] Judas betrayed Jesus, then realized Jesus really would die. The Bible says, "When Judas, his betrayer, saw that he was condemned, he repented and brought back the thirty pieces of silver to the chief priests and the elders, saying, 'I have sinned in betraying innocent blood.' They said 'What is that to us? See to it yourself.' And throwing down the pieces of silver in the temple, he departed' and he went and hanged himself."
Matthew 27:3-5
THAT IS ALL!

These are the people the Bible mentions who died by suicide. All but Judas were in a battle situation, with death or dishonor as their only other choices if they didn't choose suicide. They were not typical of most of the suicides people encounter today.
When suicide occurs in an ordinary day-to-day setting, it seems to arise from despair. Several stories in the Old testament do speak of this despair and involve people who wished to die.  

[Job] When Job was attacked by satan, Job wished at one point that he had never been born. "Why did I not die at birth?" he said. His friends chastised him and told him he must deserve his punishment. But when God spoke to Job is was to say, "Where were you when I laid the Foundation of the earth?" and "Will you condemn me that you may be justified?"
Job 3:11
Job 38:4
Job 40:8
God did not mention Job's wish to die.

[Elijah] In fear for his life, Elijah fled from the wrath of Jezebel. He fled to the wilderness and, weary, sat down in the shade of a tree.
"It is enough," Elijah said, "now, O, Lord, take away my life."
God's answer was to send an angel with food for Elijah. Then God gave Elijah strength and courage by speaking to him, and sent Elijah back to do his work. What's more, God told Elijah to appoint Elisha as his helper. In the record there is not a word of censure, not for Eiljah's failure of courage, not for his flight, and not for his wish to die. But there is abundant help--food, words of comfort and encouragement, and a new person to share the burden.
1 Kings 19:1-18

[Jonah] Jonah prophesied that God would destroy Nineveh. As a result, the people of Nineveh repented, and God did not destroy them. Feeling he had been made to look foolish, Jonah was angry and asked God to take his life.
God's reply was mild. He simply asked, "Do you do well to be angry?"
Jonah 4:1-4

In the New Testament, one more case is mentioned.

[The Philippian jailer] Paul and Silas were in prison when an earthquake freed them from their fetters. The jailer woke up and saw what had happened. The Bible says, "He drew his sword and was about to kill himself, supposing that the prisoners had escaped. But Paul cried with a loud voice, 'Do not harm yourself, for we are all here.'"
The jailer was saved from suicide and became a Christian.
Acts 16:27-28

This is the record in the Bible.

The early centuries of Christianity were difficult times for Christians. Persecution was fierce' and many Christians found themselves martyred. Soon the church's calendar was full of the names of martyrs. As the years passed, these martyrs were honored more and more, until people were worshipping even their remains. To die a martyr for Christ was to ensure honor for one's name.
Beyond the knowledge that martyrdom meant honor among the believers was a more immediate promise: if people died as martyrs, they would go to heaven. For, some church leaders taught, baptism wiped out original sin, and martyrdom wiped out all other sins.
One of the early leaders, Tertullian, even said that Jesus had committed a kind of suicide. After all, Jesus gave up His life of His own free will. He had the power to stop those who crucified Him. A suicidal martyrdom was, then, a way of following Jesus' example.
The honoring of martyrs began as a way of helping Christians bear up under the persecution they were receiving. But people took the ideas to an extreme no one had anticipated.
A group called the Donatist became fanatics on the subject. In actions as hard to understand as the mass suicide at Jonestown, Guyana, the Donatist were determined on suicidal martyrdom. They provoked the authorities deliberately. They disturbed the worship of pagan gods and desecrated pagan temples. They forced their way into courts and ordered judges to condemn them to death. Donatist stopped travelers on the road and ordered these hapless passers by to kill them or be killed.
If Donatist could find no other way to achieve martyrdom, they set dates on which, in the presence of friends and fellow believers, they would jump off of high cliffs. And on those dates, they jumped, sure of their places in heaven the next instant.
Against this hysterical outburst of mass suicide, Augustine tried to form a church dogma on the subject of suicide. He felt, and wrote, that suicide was "a detestable and damnable wickedness" He turned first to the Scriptures. But he couldn't find condemnation strong enough there. Even Matthew had not inveighed against Judas's suicide.
The sixth Commandment, though, did say, "thou shall not kill." So Augustine used it as his first argument against suicide. It was a sin to murder. Augustine said, and if a man killed himself, he committed murder. What was worst, Augustine said, this self-murderer gave himself no chance to repent, because he was dead. In addition, if a person killed himself as an act of atoning for his sins, he was taking to himself the right of God and the church.
Augustine turned to Plato a Greek philosopher, for another argument. As Plato had argued, so Augustine said, that life was a gift from God and that a person's suffering was ordained by God. The measure of a man's greatness lay in how that man bore his sufferings. Therefore, suicide was a rejecting of God's will. (Augustine did not follow Plato completely, though, for Plato also had said that if the conditions of life became intolerable, suicide might then be justified.)
Augustine was an important and respected leader in the church. Besides, many in the church were as appalled as he was by the excess of the Donatist. So, in 593, the Council of Orleans decreed that anyone who killed himself while accused of a crime would be denied a Christian burial. Later, the Council of Brags denied burial to everyone who died by suicide, without regard to criminology. The church, by denying the Christian burial to a suicide victim, made clear that if felt suicide was a criminal act. This led to suicide being declared to be a punishable crime by civil authorities in most Christian countries.
As time passed, people became more and more vindictive about the matter. If a person died by suicide, his body might be hanged in a "place of punishment and shame" and left there. Or it might be buried in a highway with a stake in its heart, as though it were a vampire. Some bodies of suicide victims were dragged through the streets, then burned, then thrown with the garbage.
There were even cases in which people who had attempted suicide and failed were condemned to die--for the perceived crime of attempting to die.
The families of suicide victims also were hounded. The victim's property might go to the state, leaving his family destitute. If the victim had been a noble, his family lost all rights to that position, and the family castle was burned down.
The excesses of those who opposed suicide apparently caused more pain and suffering then the suicides they opposed.

We, today, bear the burden of this accumulated heritage. In our own time, we've seen the disaster of mass suicide by people who felt they were martyrs. We feel; as Augustine felt, horror at the violence and sorrow at the lose. At the same time, we've seen the evils that accompany too strong a reaction against suicide. In our time, the bodies of suicide victims are no longer mutilated or exposed to ridicule and scorn. The homes of their families are no longer burned. Their heirs do not lose their property (although they probably do lose their life insurance.)
But attitudes, fears, and taboos die hard. People still feel too large a measure of shame if a family member attempts or completes suicide. They are sometimes afraid to share their feelings of shame, even with those they love and who love them. Other people, not knowing the despair that leads to a suicide attempt, still judge the victim, and often the victim's family, much too harshly. It is time to return to the Biblical example. It is time to refrain from comment or censure regarding a person who has attempted or completed suicide. God holds final judgment in His hands. And God is capable of making this final judgment. In His wisdom and mercy, we can trust.
Many Scriptures tell us to refrain from sitting in judgment of our sisters and brothers. Many more Scripture teach us to help and love one another. In the matter of suicide. we can agree on these two principles. We will not judge or condemn and when we can help, we will help or find help.