What does the Bible say about snitching / being a snitch?

But what if another believer comes to us with an evil report about a brother or sister? Ask that person to stop speaking this way. How much evil speaking would die in its tracks if we did this. Of course, the person may want to unburden him or herself but we should only allow this if we are truly ready and willing to help them resolve the difficulty they have with the brother or sister in question. We should remember that even in cases where sins have been committed there is no blessing in sharing the details unnecessarily with others. The circle of information should be kept as small as possible — to those who can deal with it righteously. Our Lord’s instructions in Matthew 18:15–17 make this very clear. Peter writes, ‘before all things having fervent love among yourselves, because love covers a multitude of sins’ (1 Pet. 4:8; see also Proverbs 11:13 and 20:19).

If we do listen (hopefully because we do want to help) we should not repeat it to a third party, even if we suspect it may be true. Nicodemus said to his fellow council members when they were saying bad things about the Lord Jesus: ‘Does our law judge a man before it have first heard from himself, and know what he does?’ (John 7:51). Sad to say, in this day of grace we often deny fellow believers the protection the law gave people in Israel, but who of us has not done this? Do we stop to think that we may even be sharing matters that have already been resolved in the presence of God?

Sins of the tongue begin this section. The first relates to raising or receiving (see margin) a false report. How much mischief has been thus perpetrated, and even in the church of God! There are few who would not be horrified at the thought of raising a false report. Such a sin would be condemned by all upright minds; not even a man of the world would extenuate its guilt. But, as the margin indicates, the word has a wider meaning, and will include also the receiving of a false report. Many who would shun the first sin fall into the snare of the second. A report is heard, and is apparently true, and is circulated, whereas had any trouble been taken to verify it, its falsehood might have been detected. Christians, above all, should be careful as to this, refusing every report to another's discredit, unless vouched for by unimpeachable testimony. The responsibility is thus cast upon the hearer, as well as the repeater, of reports. If this were remembered many a slander would be nipped in the bud, many a tale-bearer unveiled, and many a breach of fellowship avoided. The antidote is found in that charity which "thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beateth all things, believeth all things, hopeth all things, endureth all things." (1 Cor. 13:5-7.) Then false testimony is condemned — a sin known by the modern name of perjury. This injunction, as well as that in the next verse, and in verses 3 and 5, would seem connected with the administration of justice. Nothing escapes the eyes of a righteous God, no evil tendency or influence, and hence He makes provision for the conduct of His people in every circumstance of their lives. It is difficult to be alone in opposition to a multitude, though the cause may be just. With the Lord before the soul it becomes simple. On the other hand, a poor man is not to be countenanced in his cause; i.e. when it is unjust, nor when it is just shall his judgment be "wrested." (v. 6.) Some are liable to influences from the rich, and some from the poor, especially in a day of democracy and contempt of lawful authority. But the heart must be free from both, and it will be free if in obedience to the word of God. Interspersed with these commands, a special direction is given concerning the ox or the ass of an enemy. The anger of the heart must not be exhibited against an enemy's cattle, nor must help be refused to the cattle of another on account of their owner's enmity; "but if thou see his ox or his ass going astray, thou shalt surely bring it back to him again; and wilt thou not, in so doing, heap coals of fire upon his head?" So, too, if an ass overburdened be met with, "though his owner hate thee, thou shalt surely help him." The compassions of God flow out to His dumb creatures, and His people should in all things be a reflex of Himself.

If one despises his neighbor, this exposes him as being devoid of wisdom. For God has created his neighbor as well as himself, but a man of understanding knows how to control is tongue. If he cannot rightly speak well of his neighbor, at least he can keep quiet! (v. 2). A talebearer is foolish enough to blab anything that comes to his ears, though often matters of a personal kind (secrets) that he has no right to repeat. If there should be anything harmful to someone in what we may hear, how much better to conceal this, and thus evidence a faithful spirit (v. 13).

Next, we are told where silence is golden, both by contrast and directly: "He that despises his neighbour is void of heart." Where is his sense, where is propriety, to say nothing of the love and fear of God? It is certain that the Highest despises not any. What can a creature's state be who forgets either the body made of dust, or the soul from the inbreathing of Jehovah Elohim? Least of all does it suit Him who died to save the lost. "A man of understanding holds his peace" in such a case, unless there be a divine obligation to speak out. "He that is of a faithful spirit conceals the matter; whereas he that goes about as a slanderer reveals secrets." To receive nothing so said, and to reprove the talebearer, will soon check and put such to shame; to repeat slanderous tales is to share the guilt and the mischief.

On the other hand there are those whom God sets as watchmen, and who are therefore bound to warn; as again the humble rejoice to be helped in their difficulties, instead of decrying those who have more discernment than themselves. "Where no advice is, the people fall; but in the multitude of counsellors there is safety." Whatever the haughty spirit of independence may aspire to, there are chief men, or guides, among God's people; and none can ignore or slight them but to their own loss. The Holy Spirit does not lead to self-conceit, but to unfeigned humility and to cordial value for fellowship.

The first instance of guilt concerns one who, forgetting that there is a "time to be silent," forgets also that there is a "time to speak," and has failed to divulge that which he was responsible to make known. It is not unknown among the people of God that those who could have borne witness have maintained a reprehensible silence so as to shelter an evildoer. This is a serious matter, especially in relation to the things of God, for it is said of such, "If he do not give information, then he shall bear his iniquity."

In the beginning of chapter 5 (v. 1), there is the kind of oath that is different from voluntary swearing: "And if a soul sin and hear the voice of an oath" (that is, administered by the magistrate), "and is a witness, whether he hath seen or known of it, if he do not utter it" (i.e., give his evidence), then he shall bear his iniquity."

213 The Lord Himself said, "Swear not at all" so we should not voluntarily take an oath, that is, of our own choice and will. But the Lord Himself when He stood before the high priest, the moment He was adjured, took the oath and answered when He had been silent before. It is not evil before a magistrate to swear, but good; it comes of evil otherwise. I should deny God in the magistrate if I did not answer when he adjured me. But to take an oath of my own will is to bring in God for nothing at all, that is, profanely. So the sin here in this verse is not uttering, that is, withholding evidence. In Exodus 21:6 (and twice in chapter 22:9, and once in chapter 22:8), "judges" is "elohim" - God, and this because the magistrate is for God: "the powers that be are ordained by God." We are to submit to them.

The subject of the sin offering is continued in this chapter up to the end of verse 13. It is a descending scale, for the specific sin has to be brought to the attention of the offender, and the offering made, but allowance also made for a lesser offering in the case of poverty. Verse 1 is a sin of omission. One may hear and know of a matter of serious importance and yet not report it. In law this is called misprision, but it is sin before God. "The voice of adjuration" put one under solemn obligation to bear witness to what he knew was true. Thus, though the Lord said nothing in defense of Himself before the Sanhedrim, yet when the high priest adjured Him in God's name, He answered what was true, that He is the Christ, the Son of God (Matt. 26:63-64).

The sins now to be provided for are classed under four heads. If a witness in a court of justice refused to answer when put upon his oath, he sinned. False evidence all would reprobate, and the law provided for that in a different way (Deut. 19:16-19). Here it is the refusal as a witness to answer on oath. This had to be dealt with as a sin. A witness might wish to be silent, lest he should convict a friend perhaps, or a relation. Such cases are not unknown. By the law, however, such an one would be guilty. God's name, by the instrumentality of the oath had been brought into the matter, so the witness was bound to answer. We see how the Lord acted before the high priest. Silent under every charge brought against him, He opened his mouth at once when adjured by the living God (Matt. 26:63).

"Debate thy cause with thy neighbor himself; and discover not a secret to another; lest he that hears it put thee to shame, and thine infamy turn not away." How guarded must be the doors of our lips! Now that disagreement, discord, ill-feeling has come between neighbors, is it to be settled by spreading it elsewhere? Let us have grace and honest courage of heart to face our neighbor in a spirit of meekness and true concern, that a proper understanding may be obtained. How painful the innumerable cases of offense that have never been settled, but only aggravated, by selfish, thoughtless gossip, when a word of simple apology might have dismissed it forever!

But if I carry it to another, how many things might happen! It may lead to others so repeating it, as from me that I myself am shown in the most shameful light. This area of things is extremely delicate and requires real energy of communion with God to have wisdom to act rightly; for in certain cases, there may be facts that others should know, and where to draw the line is a matter for serious exercise; but I must be careful not to be guilty of putting my neighbor in a wrong or bad light, and always before speaking, to judge in myself any feeling of personal grievance.

"Debate thy cause with thy neighbour himself; and discover not a secret to another: lest he that heareth it put thee to shame and thine infamy turn not away." How guarded must be the doors of our lips! Now that disagreement, discord. ill-feeling has come between neighbors, is it to be settled by spreading it elsewhere? Let us have grace and honest courage of heart to face our neighbour in a spirit of meekness and true concern, that a proper understanding may be obtained. How painful the innumerable cases of offense that have never been settled, but only aggravated, by selfish, thoughtless gossip, when but a word of simple apology might have dismissed it forever! But if I carry it to another, how many things might happen! It may lead to the other's so repeating it, as from me that I myself am shown in the most shameful light. This area of things is extremely delicate, and requires a real energy of communion with God to have wisdom to act rightly; for in certain cases there may be facts that others should know, and where to draw the line is a matter for serious exercise; but I must be careful not to be guilty of putting my neighbor in a wrong or bad light; and always before speaking, to judge in myself any feeling of personal grievance.