Bible Verses About Gossip

King Solomon reveals gossip's devastating power to destroy even the strongest relationships through this vivid contrast between troublemakers and gossips. The Hebrew "'îsh tahpukôt" (perverse person) describes someone who is morally twisted or crooked, while "nirgān" (נִרְגָּן) refers to a whisperer, gossip, or slanderer - someone who spreads secrets, rumors, and harmful information. The phrase "sows strife" (yəšallaḥ māḏôn) uses agricultural imagery - troublemakers plant discord like seeds that grow into conflict. Even more destructively, gossip "separates close friends" (maphrîḏ 'allûp) - the Hebrew "'allûp" refers to intimate companions or trusted confidants, while "maphrîḏ" means to break apart or divide. Charles Spurgeon noted that gossip is particularly insidious because it works in darkness, spreading poison when victims cannot defend themselves. The verse reveals gossip's escalating destructiveness - it begins with stirring up conflict but culminates in destroying the deepest friendships. John MacArthur emphasizes that gossip violates the love commandment by harming neighbors through secret accusations and rumors. Matthew Henry observed that gossip often masquerades as concern or prayer requests, making it especially deceptive. This proverb warns that engaging in gossip ultimately isolates us as trust erodes and relationships fracture. (Desiring God)

James delivers one of Scripture's most sobering assessments of the relationship between tongue control and genuine spirituality. The Greek "threskos" (θρησκός) refers to someone who considers themselves religious or devout, while "chalinagōgē" (χαλιναγωγέω) means to bridle, control, or restrain - using the metaphor of a horse's bit and bridle to control powerful animals. The phrase "deceives his own heart" (apatōn kardian autou) indicates self-deception - the person thinks they're spiritual while their uncontrolled speech reveals otherwise. The devastating conclusion is that such a person's "religion is worthless" (mataia hē thrēskeia) - their religious practice has no value because it lacks genuine transformation. John Calvin emphasized that this verse exposes the hypocrisy of claiming to worship the God of truth while regularly speaking falsehood, slander, or harmful gossip. The tongue reveals the heart's condition because "out of the abundance of the heart the mouth speaks" (Matthew 12:34). Charles Spurgeon noted that anyone can control their behavior for short periods, but the tongue reveals our true character through consistent patterns of speech. This verse challenges professing Christians to examine whether their speech patterns reflect genuine spiritual transformation or merely external religious performance. Controlling the tongue requires the Holy Spirit's power and demonstrates authentic faith. (Desiring God)

Paul establishes the Christian standard for speech by contrasting destructive communication with words that build up and bless others. The prohibition against "sapros logos" (corrupt/unwholesome talk) uses "sapros" (σαπρός), meaning rotten, worthless, or harmful - like spoiled fruit that contaminates everything around it. This encompasses not only obviously sinful speech like profanity and crude jokes but also gossip, slander, criticism, and any communication that tears down rather than builds up. The positive alternative is speech that is "good for building up" (agathos pros oikodomēn) - the Greek "oikodomē" (οἰκοδομή) literally means building construction and metaphorically refers to spiritual edification. The phrase "as fits the occasion" (tēs chreias) indicates that our words should be appropriate to the specific situation and need. The ultimate purpose is "that it may give grace to those who hear" (hina dō charin tois akouousin) - our speech should minister God's grace, bringing blessing, encouragement, and spiritual benefit to hearers. John MacArthur emphasizes that this verse transforms how Christians view conversation - every word is an opportunity to either build up or tear down. The test is simple but challenging: does this word minister grace to the hearer? Charles Spurgeon noted that this standard eliminates most gossip, criticism, and idle chatter while promoting encouraging, truthful, and helpful communication that reflects Christ's character. (Grace to You)

King Solomon contrasts two fundamentally different approaches to confidential information, revealing character through how people handle secrets entrusted to them. The Hebrew "rākîl" (רָכִיל) refers to a talebearer, gossip, or slanderer - someone who "goes about" spreading information like a merchant peddling wares. The verb "gālāh" (גָּלָה) means to uncover, reveal, or expose what should remain hidden. This betrayal of confidence destroys the trust essential for meaningful relationships. In stark contrast, the person "who is trustworthy in spirit" (ne'ĕman-rûaḥ) possesses "'ĕmûnāh" (אֱמוּנָה) - faithfulness, reliability, and integrity at the spiritual level. Such a person "covers a matter" (kāsāh dābār), using "kāsāh" to mean concealing or protecting information entrusted to them. Matthew Henry noted that this ability to keep confidences is crucial for friendship, counseling, and spiritual ministry. Those who cannot keep secrets cannot be trusted with important matters or deep relationships. Charles Spurgeon observed that gossips eventually find themselves isolated because people learn not to confide in them. The Hebrew "rûaḥ" (spirit) indicates this trustworthiness flows from inner character rather than external pressure. John MacArthur emphasizes that Christians should be known as people who can be trusted with sensitive information, reflecting God's faithfulness in our human relationships. This verse challenges us to examine whether we protect or expose the confidences others share with us. (BibleHub Commentaries)

This divine command in the Holiness Code reveals God's view of gossip and slander as serious violations of love for neighbor, worthy of inclusion alongside commands about justice, honesty, and protecting life. The Hebrew "lō'-tēlēk rākîl" (do not go about as a talebearer) uses "rākîl" (רָכִיל) to describe someone who peddles gossip, spreads rumors, or traffics in harmful information about others. The phrase "among your people" (bə'ammeka) emphasizes that this particularly applies within the covenant community where love and unity should prevail. The parallel command "do not stand idly by when your neighbor's life is threatened" connects gossip with matters of life and death, showing that destructive words can be as harmful as physical violence. The Hebrew "lō'-ta'amōḏ" (do not stand against) suggests both passive failure to help and active opposition to someone's welfare. John Calvin emphasized that this connection reveals gossip's serious spiritual consequences - it violates the command to love our neighbor as ourselves. The phrase "I am the Lord" ('anî YHWH) appears after both commands, indicating that both gossip and failing to protect others's welfare directly offend God's character. Matthew Henry noted that this law shows God's concern for reputation as well as physical safety - both are gifts to be protected. Modern application includes recognizing that spreading harmful information violates biblical love even when the information is technically true. (Desiring God)

King Solomon provides practical wisdom about the dangers of associating closely with people who habitually engage in gossip and indiscrete speech. The warning "a gossip betrays a confidence" repeats the principle from Proverbs 11:13, while adding the practical application "therefore do not associate" (lō'-tit'ārab) with such people. The Hebrew "pātāh" (פָּתָה) describes someone who is simple, naive, or lacks wisdom in speech - they "open" their mouth without discretion, spilling secrets and confidential information carelessly. The phrase "opens wide his lips" (pōtēaḥ śiptāw) uses vivid imagery of someone who cannot control their mouth, letting information flow freely without regard for consequences. Solomon's advice is to avoid close association (tit'ārab) with such people because their lack of discretion makes them unreliable confidants. John MacArthur notes the practical wisdom here - if someone gossips to you about others, they will likely gossip to others about you. The verb "tit'ārab" doesn't mean complete social isolation but avoiding the intimate friendship and close association that would require sharing confidential matters. Charles Spurgeon emphasized that this verse protects both our own secrets and prevents us from becoming accessories to gossip by providing an eager audience. The principle applies to choosing close friends, counselors, and ministry partners - discretion and trustworthiness are essential qualifications for intimate relationships. This wisdom helps maintain healthy boundaries while protecting both ourselves and others from the damage that indiscrete speech can cause. (Spurgeon Archive)

Paul expresses his pastoral concern about potentially finding the Corinthian church plagued by various sins that destroy Christian fellowship, with gossip prominently featured among serious relational offenses. The Greek "psithyrismos" (ψιθυρισμός) refers to whispering, secret slander, or spreading rumors - communication done in hushed tones to avoid detection while damaging others' reputations. Paul includes gossip in a catalog of eight sins that create disorder in Christian community: quarreling (eris), jealousy (zēlos), anger (thymoi), hostility (eritheiai), slander (katalaleiai), gossip (psithyrismoi), conceit (physiōseis), and disorder (akatastasiai). The progression shows how these sins interconnect - jealousy leads to quarreling, anger produces hostility, and gossip often fuels the entire cycle. John Chrysostom noted that gossip is particularly destructive in church settings because it operates secretly while claiming spiritual concern. The context reveals Paul's fear that these relational sins would force him to exercise harsh apostolic discipline rather than enjoying fellowship with the believers. R.C. Sproul emphasized that gossip often masquerades as prayer requests or spiritual concern, making it especially deceptive and harmful to Christian community. The plural forms suggest these were ongoing, systemic problems rather than isolated incidents. This passage warns that gossip is not a minor social failing but a serious sin that destroys the unity, trust, and love essential for healthy church life. Modern application includes examining whether our "sharing" about others builds up or tears down the body of Christ. (Desiring God)

Paul addresses the practical problem of younger widows whose idleness creates opportunity for gossip and inappropriate interference in others' lives. The progression Paul describes is instructive: they "learn to be idle" (argai manthanousin), then become "wanderers from house to house" (perierchomenai tas oikias), and finally develop into "gossips and busybodies" (phlyaroi kai periergoi). The Greek "phlyaros" (φλύαρος) describes someone who talks foolishly, spreads nonsense, or speaks maliciously about others. "Periergos" (περίεργος) means busybody, meddler, or someone who interferes in matters that don't concern them. The phrase "saying things they ought not" (lalousai ta mē deonta) indicates speech that is inappropriate, harmful, or destructive. John MacArthur notes that idleness creates a vacuum that gossip and meddling rush to fill - when people lack purposeful activity, they often turn to unhealthy involvement in others' affairs. The "house to house" pattern suggests these women were making social rounds, gathering and spreading information about various families. Charles Spurgeon observed that the devil provides work for idle hands, often in the form of destructive speech about others. Paul's solution involves purposeful living and productive activity that channels energy toward beneficial rather than harmful pursuits. This passage reveals the connection between purposeful living and healthy speech patterns - those engaged in meaningful work and ministry are less likely to engage in destructive gossip. Modern application includes recognizing how social media can facilitate similar patterns of idle browsing and inappropriate commentary on others' lives. (Grace to You)

King Solomon presents one of Scripture's most beautiful contrasts between love's response to human failings and the destructive pattern of repeatedly exposing others' faults. The verse begins with the principle that "whoever would foster love" (mîbaqēsh 'ahăbāh) - literally "whoever seeks love" - will "cover over an offense" (yikāsēh pāsha') rather than expose it. The Hebrew "kāsāh" (כָּסָה) means to cover, conceal, or overlook - not denying that wrong occurred but choosing not to expose it unnecessarily to others. This covering reflects divine love, since God Himself "covers" our sins when He forgives. The contrasting behavior "whoever repeats the matter" (shōnêh badābār) uses "shānāh" meaning to repeat, rehearse, or tell again - the opposite of covering. The tragic result is that this "separates close friends" (maphrîdh 'alûp) - intimate relationships are destroyed by constantly rehearsing past offenses. Matthew Henry emphasized that love doesn't ignore sin but handles it constructively rather than destructively. The choice is between covering faults (which builds relationships) and repeating them (which destroys relationships). Charles Spurgeon noted that this verse doesn't require ignoring serious sin that needs confrontation, but rather avoiding the gossip and criticism that spread others' failures unnecessarily. John MacArthur observes that this principle reflects 1 Peter 4:8 - "love covers a multitude of sins." The verse challenges us to examine whether our response to others' failures reflects love that seeks restoration or criticism that seeks exposure. True love protects others' reputations when possible while seeking their spiritual good. (Desiring God)

Jesus delivers one of Scripture's most sobering warnings about the eternal significance of our speech, emphasizing that even seemingly insignificant words will face divine evaluation. The phrase "every careless word" (pan rhēma argon) uses "argon" (ἀργόν) meaning idle, careless, useless, or harmful - words spoken without thought, purpose, or regard for their impact. This includes gossip, careless criticism, thoughtless complaints, and frivolous conversation that tears down rather than builds up. The comprehensive scope "every" (pas) indicates no exceptions - all our words matter to God. The phrase "will give account" (apodōsousin logon) uses accounting terminology - like a financial audit, every word will be examined and evaluated. The timing "on the day of judgment" (en hēmera kriseōs) places this accountability in the context of final divine evaluation. John MacArthur emphasizes that this verse transforms how Christians should view casual conversation - every word is significant because every word will be judged. The context involves Jesus's confrontation with Pharisees who spoke evil of His works, but the principle extends to all speech. Charles Spurgeon noted that this accountability should make believers extremely careful about gossip, slander, and careless criticism since these will face divine scrutiny. The verse doesn't create paralyzing fear but holy reverence for the power of words and their eternal consequences. Matthew Henry observed that this principle should make us 'slow to speak' (James 1:19) and quick to consider whether our words honor God and serve others. The sobering reality is that words we consider insignificant may have eternal weight in God's judgment. (Desiring God)