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

Answer

A snitch is a person who informs an authority (such as a parent or the police) of misconduct. A boy might label his younger sister a snitch if she reports to their parents that he took a cookie. In a more serious scenario, a gang member could be branded a snitch for disclosing an upcoming drug transaction to the police. In popular culture, a snitch is typically portrayed negatively, evident in the associated slang terms: rat, tattle-tale, fink, narc, squealer, stoolie, weasel, and Judas. These are all colloquial expressions; the more formal term is informer.

The ethical concern with being a snitch lies in the conflict of interests involved. On one hand, the snitch is revealing the truth. On the other hand, they are breaching trust. Complicating matters further, snitching often comes with an expectation of benefit. For instance, the sister who informs on her brother may seek approval from their parent. Similarly, the gang member may aim to negotiate a reduced prison sentence.

Although the Bible never uses the term snitch, it recounts stories of various informers. Some of these informers acted maliciously, while others acted honorably. Instances of malicious informers include the Ziphites, who betrayed David to Saul on two occasions (1 Samuel 23:19-20;26:1;cf: Psalm 54); Doeg the Edomite, who disclosed information about those who aided David, leading to a massacre (1 Samuel 21:7;1 Samuel 22:9-19); the Persian satraps who reported on Daniel (Daniel 6:10-13); and, notably, Judas Iscariot, who betrayed Jesus (Matthew 26:14-16). Examples of honorable informers include Mordecai, who alerted tThe king of a plot to assassinate him (Esther 2:21-23). The distinction between “positive” informing and “negative” informing appears to be its impact on innocent individuals. It was inappropriate for Saul to attempt to murder David, and the informants who supported Saul’s scheme were involved in attempted murder. However, if sharing information can uphold justice or prevent an evil act, then informing can be beneficial.

The Bible advises us first not to form close relationships with wicked individuals (1 Corinthians 15:33;Psalm 1:1;Proverbs 13:20). Spending time with those who engage in unlawful activities will eventually lead to involvement in those illegal actions or, at the very least, an association that demands loyalty. This is a perilous situation. A former criminal associate who confesses to the authorities will be branded a “snitch” and will be at risk. It is preferable to avoid that path altogether.

God rewards those who defend the innocent (Exodus 1:15-21). And we are obligated to act for good when we have the ability to do so «Withhold not good from them to whom it is due, When it is in the power of thine hand to do it. », (Proverbs 3:27). If we possess information that will safeguard the innocent or promote good, then we should share that information with those who can assist, even if it means being labeled a “snitch.” If safeguarding the innocent necessitates withholding information, then secrecy is the course of action.

The term snitch carries a negative undertone, but we must consider the origin. Typically, those who condemn someone as a “snitch” are upset about being caught engaging in misconduct. They should be upset with themselves for behaving wrongly.

Firstly, individuals should acknowledge their wrongdoing and repent instead of blaming the person who reported them.

Having said that, informing is frequently driven by envy, resentment, competition, and a lack of compassion. The Pharisees who presented a woman caught in adultery before Jesus were informants with sinful intentions. They aimed to demonstrate their own virtue and to entrap Jesus (John 8:1-10). The adulteress was indeed at fault. The Law was explicit. However, Jesus simply redirected the focus back on them, stating, “Let him who is without sin among you be the first to cast a stone at her” «So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. », (John 8:7). God does not rejoice in the punishment of sinful individuals, and neither should we (Ezekiel 33:11;Ezekiel 18:23). Instead, our approach towards someone in the wrong should be a desire for their recovery and reconciliation with God (2 Corinthians 5:20;2 Timothy 2:24-25).