What does the Bible say about being nosey?

(Vv. 15, 16). We are then warned against the possibility of the believer suffering as an evildoer. Though Christians, if we do evil, we shall suffer under the government of God, indeed, all the more so because we are Christians. We may escape the grosser evils and yet suffer “as a busy-body in other men's matters”. This will only bring shame upon ourselves. To “suffer as a Christian” is no shame, but rather an occasion of glory to God.

A. — The text strictly rendered may be thus given with remarks on it: "For let none of you suffer as murderer or thief or evil doer, or as spy on another's matter; but if as a Christian, let him not be ashamed but glorify God in this name." The same excellent witnesses, which do not give the latter half of verse 14 (in Text. Rec.), have here not "part" or "behalf" but "name," which quite falls in with the first half. The moral sense of mankind utterly condemns the first three offenders; yet into what might not a follower of Christ slip if he turned aside? He had learnt the hollowness of the world's estimate of evil, and therefore is the more exposed if he cease to walk by faith and constrained by the love of Christ. He had also learnt the new and dear relation (with its resulting duties) of the holy brotherhood into which our Lord has brought us. Therefore, if love as well as faith did not guide him practically, who in such danger of prying into other people's affairs? For, if in a bad state, he would be sure to regard others as no better than himself: how wretched an excuse for or justification of his own faults! But if he suffered as a Christian, what an honour! The world gave this name as a taunt to the disciples of a rejected and crucified Christ. Faith knows Him dead and risen and glorified at God's right hand, and looks for everlasting glory together with Him, and that the very world will know Him thus at His appearing. What is the grandest throne on earth but brief and mean in comparison? For, besides the millennial display, we shall live through Him unto the ages of the ages, reigning in life through the Saviour.

(1 Peter 4:15,) "But let none of you suffer as a murderer, or as a thief, or as an evil-doer, or as a busybody in other men's matters." As soon as I touch the things that do not belong to me, I am sure to suffer. Do not be ashamed to suffer as a Christian; but be ashamed to suffer as a busybody; and if you suffer as a Christian do not forget this, that in all God is letting you pass through there is a blessed purpose.

The third, and so far as we can trace, the only other reference to this word is in 1 Thess. 4:11, where it is translated in the Authorised Version as "study." "Seek earnestly (the same word) to be quiet and mind your own affairs, and work with your (own) hands, even as we charged you, that ye may walk reputably towards those without, and may have need of no one," (or of nothing), (New Trans.).

Next follows a call to abound in brotherly love, in which the apostle does glide into the connected proprieties of daily labour animated by care for others. "Now concerning brotherly love ye have no need that we write to you; for ye yourselves are taught of God to love one another; for, indeed, ye do it toward all the brethren that are in the whole of Macedonia. But we exhort you, brethren, that ye abound still more, and that ye make it your aim to be quiet and mind your own affairs and work with your own hands, even as we charged you, that ye may walk honourably toward those without, and may have need of nothing" (vers. 9-12). The possession of Christ does wonderfully bind hearts together; and as affection one toward another is a spiritual instinct, so all that is learnt of Christ deepens it intelligently. Intercourse may test its reality sometimes, but as a whole develops it actively, and the more as sharing the same hostility from the world. Here, too, the apostle looks that it should abound more and more, and along with it the studious aim to be quiet and to mind their own affairs, which brotherly love would surely promote: the very reverse of that meddling disposition which flows from the assumption of superiority in knowledge or spirituality or faithfulness. Further, he calls on them to work with their own hands, even as we charged you (and who could do it with so good a grace?), that they may walk honourably toward those without and may have need of nothing [or none]. There is not such a thought as encouraging the needy to draw on the generosity of others. Let it be the ambition of those who love, and would keep the love of others, to spare themselves in nothing and avoid encroaching on the help of any, so as to cut off all suspicion from those without. Brotherly love would be questioned if heed were not paid to propriety; it flourishes and abounds where there is also self-denial.

(V. 11) It is possible that some had so wrong a viewpoint in reference to the nearness of the Lord's coming that they considered it not necessary to work at all. But this reasoning is sinful. Though I am not to be doubtful or worried as to the future, yet I am to labor, working with the hands that which is good in order to have to give to others who may be in need. Work is not simply to be a means of amassing provision for the future on earth but of providing things honestly in the sight of all men, at present. What utter disgrace for a Christian to decide that since Christ is coming soon, therefore he need not work at all, but take his support from others who do work! Nor will it end there. They also become "busybodies," for since paying no attention to their own business, they shamefully interfere in the business of others. The apostle both commands and exhorts such "that with quietness they work and eat their own bread." For one to despise this was to despise the commandment of God.

Thus the grace of Christ has its perils as well as its joys, perils on the side of exaggeration no less than of short-coming. The only security, the only wisdom, the only happiness, is in looking to Christ, Who assuredly leads not to idleness but to earnest service in a lost world. None who looks to Christ could be a drone: if inclined to it, let him not forget the apostolic charge that whoever does not choose to work, neither let him eat. This would be an effectual cure, if faithfully carried out, and are not the saints bound to do so? It is a just and homely way of dealing, no doubt, but the christian is surely equal to the occasion, not less than a Jew or a Gentile. If anything be contrary to Christ, it is the selfishness that would take advantage of grace; and we are called not to honour but to reprove and repress what is so unworthy of the Christian, because it misrepresents Christ.

This idleness was real disorder of walk. And it is an infectious disease which so much the more demands prompt treatment. "For we hear of some walking among you disorderly, doing no business, but busybodies." Such never was the Master, never is a true servant. For love in a world of misery delights to serve, instead of demanding the service of others, as pride and sloth do. The Son of man came "not to be ministered unto, but to minister." And in this He is surely a pattern to us; and assuredly the great apostle proved his greatness in this as elsewhere. The idlers at Thessalonica had therefore the less excuse for their idleness. And there was danger of worse, for those who do no business are apt to be busybodies, as the apostle pungently warns them. Leisure from work is time for mischief, and occupation with the affairs of others without a duty is itself mischief.

The special form of disorderly walk that was found among the Thessalonians was idleness and going about as busybodies. "We hear that there are some which walk among you disorderly, working not at all, but are busybodies" (II Thess. 3:11) . They were probably "living off" the saints and not working for their own living. Being idle, they occupied themselves with others' affairs and became tattlers. I Timothy 5:13 also warns of young widows falling into this: "they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not." An idle person can soon become a tool in Satan's hand to spread trouble among believers by meddling in others' affairs and spreading gossip. Assemblies are often in turmoil and difficulty because of idle busybodies and tattlers. Such are walking in a disorderly manner and are to be warned and withdrawn from if they do not change their course.

Moreover, to put the younger widows on the list would only encourage them in idleness and thus become a snare, for their idleness would lead them to wander from house to house as “gossipers and meddlers” (N.T.). A gossiper repeats tales and tittle-tattle to the disadvantage of others; a meddler interferes in the affairs of others, freely expressing opinions about matters which are not his concern. In neither case is there any thought of helping the needy, or seeking to put right any wrong, but rather the indulgence of the flesh in its love of slander. Gossipers and meddlers, whether repeating what is false or true, are in either case “speaking things which they ought not.” The preacher says, “He that goes about as a talebearer reveals secrets (Proverbs 20:19); and, again, “Every fool will be meddling” (Proverbs 20:3). The law says, “Thou shalt not go up and down as a talebearer among thy people” (Leviticus 19:16). Christianity warns us against “wandering about from house to house” as “gossipers and meddlers”.

The younger widows are to be refused; i.e. we judge, not to "be taken into the number." The reason is given. "For when they have begun to wax wanton against Christ; they will marry: having damnation [or being guilty] because they have cast off their first faith." Their "first faith" would probably mean that in the time of their bereavement, when the Lord drew them through their grief near to Himself, they devoted themselves entirely to Him and His service. But, losing heart for Christ, "they will" — or rather, they wish to — "marry," finding themselves unable in such a state of soul to lean for all the support they need on Christ; and thus they turn with longing desire to the succour of human affections and a human arm. An unsatisfied heart is the source of much sin, as the next verse most surely reveals. "And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also, and busybodies, speaking things which they ought not," fruitful source of unhappiness and sorrow in the Church of God in every age and in every clime. The antidote is supplied. "I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully." (v. 14.) The term "younger women" is perhaps general, though with special reference to widows. The home is the appointed sphere of service for all such, if they would be in subjection to the Lord, and in comparative shelter from the snares of Satan. One other word is given to define the responsibilities of believers towards the widows of their own families, and this in order that the Church may be free to "relieve them that are widows indeed."